LECTURES 



TO 



YOUNG MEN 



By JOHN H. BISBEE, 

11 

PASTOR OF THE CONGREGATIONAL CHURCH 
IN WORTHINGTON. 



NORTHAMPTON: — 

PUBLISHED BY BUTLER & BRIDGMAN. 

1849. 



Entered according to Act of Congress, in the year 1849, 

BY BUTLER AND BRIDGMAN, 
In the Clerk's Office of the District of Massachusetts, 



J. L. Metcalf, Printers ? 

NORTHAMPTON, 



PREFACE. 



The following Lectures were delivered, 
during the winter of 1849, to the Young Men 
under the Pastoral care of the Author. They 
were prepared under the ordinary pressure of 
parochial duties, and without the least expec- 
tation that they would ever appear in print. 
But at the earnest solicitation of those for 
whose benefit they were prepared, and to 
whom they were delivered, they are now, with 
all their imperfections, permitted to appear in 
their present form. The Author is aware 
that they embrace but a small portion of the 
topics appropriately included in such a course 
of Lectures. But in the hope that they may 
not be entirely useless, they are, without far- 
ther apology, hereby affectionately, and res- 
pectfully, dedicated to the Young Men of 
Worthington. 

Worthington, May 24, 1849. 



CONTENTS. 



LECTURE I. page 
The importance of the Season of Youth, - 5 

LECTURE II. 
The object of Life, ... 23 

LECTURE III. 
The influence of Associates and of Books in the 

formation of the character, 40 

LECTURE IV. 
The choice of a Profession, - - 63 

LECTURE V. 

Temperance, 82 

LECTURE VI. 
Courtesy, - 102 

LECTURE VII. 
The duty of Young Men in relation to the perpe- 
tuity of Religion and the support of Religious 
Institutions, - - - - 119 

LECTURE VIII. 
Amusements, - 137 

LECTURE IX. 
The importance of Personal Piety in the formation 

of the character, - - - - 154 



LECTURES TO YOUNG MEN. 



LECTURE I. 

THE IMPORTANCE OF THE SEASON OP YOUTH. 
Zech. 2 : 4. — Run, speak to this young man. 

Youth is the most interesting and important 
season of human life. This is generally, if not 
universally, admitted in theory, by all who have 
passed that golden period, if not appreciated by 
those in the enjoyment of it. Hence the wise 
and the good, in all ages, who from the experi- 
ence of years, have written, or in any way taught, 
in the department of morals and religion, have 
pointed to the morning of life, as the most inter* 
esting and important period of human existence, 
while they have exerted their greatest, and holi- 
est energies, to impress on the minds of the young* 
the salutary lessons of wisdom and true piety, 
2 



6 



LECTURES TO YOUNG MEN, 



The Bible which never errs in its teachings 
which gives no useless counsel or admonition, 
and which never sounds any unnecessary note 
of alarm, universally represents this period of 
life in this light, and at the same time, as sur- 
rounded with peculiar temptations, and exposed 
to the most imminent dangers. Much of its 
heavenly instruction is adapted to the young, 
and designed for their special benefit. It speaks 
particularly, and emphatically, to young men. 

In this discourse, which is designed to be 
mainly introductory to others which will follow, 
your attention is invited to the following topics. 

1. Why is youth the most interesting season 
Gf human life ? And 

2. Why should so much importance be attach- 
ed to it ? 

1. Why is this period of life so interesting? 
I reply, because it is the commencement of ex- 
istence, when every thing is new, and fresh, and 
appears attractive, when the body is vigorous, 
and the mind most active, and every tender 
sqnsibility most keenly alive. 

Our earthly existence is often with much 
beauty and force, compared to a day. It has its 
opening morning of brightness, its meridian of 
heat and light, and its sombre evening shades. 



8EASOX OF ^OUTH. 



9 



In the natural day, the morning is the season of 
freshness, and beauty. As it dawns upon a 
cloudless sky, and the sun rising in splendor 
throws his beams aslant upon " the dew bright 
earth and colored air," all nature appears in its 
loveliest mood, and presents its most delightful 
aspect. The green herb, moist with the gentle 
dew of heaven, stands forth arrayed in a deeper, 
and richer green, and the flower, just opened 
from the bud, blushes with a more crimson hue. 
The violet itself appears with more modest and 
delicate loveliness. Even the flocks and herds, 
that thoughtlessly roam over the mountains, 
manifest more animation, and move with a more 
elastic step. The birds of the air tune their 
voices to more sweet and enchanting notes. 
Not only is every thing fresh, and blooming, but 
full of hope, and big with promise. 

Youth is life's morning. What the opening 
of the day is compared with what follows, youth 
is compared with after life. It is the season of 
freshness, of beauty, and of loveliness. It has 
its flowers which the scorching rays of the me- 
ridian sun will wilt, if not wither, and its soft 
enchanting music, which will grate harshly on 
the ear, when borne on the evening breeze. As 
the morning is the period of comparative free- 



g 



LECTURES TO YOUNG MEN 



dom from weariness, so is youth the season of 
freedom from those cares, anxieties, and bur-^ 
dens, which harrass and weigh down those in 
middle life, as well as from those bodily and 
intellectual infirmities, which are the common 
attendants of old age, and which are so grievous 
to be borne. Or to use another similitude, youth 
is life's golden period, while manhood is its iron 
age, and old age its season of clay. In youth 
every thing is seen in prospect. Thus beheld, 
imagination paints it in the liveliest colors, and 
thus inspires the highest ardor of hope. The 
step is elastic and firm, and the heart beats high, 
and expectations are large. The sun in beauty 
and splendor is gradually rising in the firmament, 
shedding light and invigorating life. Those 
dark frowning clouds, which often appear at a 
later period, freighted with thunders and tem- 
pests, have not yet arisen. All appears bright 
in prospect. 

Again. If we may compare human life to a 
year, which has its spring, its summer, its au- 
tumn, and its winter, we may say that youth is 
life's spring-time. It is the season of seed sow- 
ing, and of germination. Every thing is daily 
and continually changing. At this season in 
the natural world, vegetation is constantly start- 



"SEASON OF YOUTH, 



9 



mg into life, the trees are putting on the livery 
of spring, fresh buds are continually opening 
into beautiful flowers, and all nature appears 
smiling and gay. So is it in the spring-time of 
life. Each day presents some new opening bud 
of promise, and exhibits some new scene, en- 
chanting to the mind, and enrapturing to the 
heart. New visions in rapid succession pass 
before the imagination. Every thing is progres- 
sive, and continually improving. The burning 
rays of the summer's sun have not yet wilted a 
single flower, nor dried a single leaf, much less 
have the autumnal frosts and bleak wintry winds, 
made every thing sere, and dead, or even closed 
the flower, and changed the leaf, to its sallow 
hue. Thus youth is to human life, what the 
morning is to the day, and what the spring is to 
the year. As these periods in the natural world 
have more freshness, and more flowers, and more 
beauty, and more attractiveness in general than 
other portions of time, so has youth more that is 
delightful, enchanting, and attractive, than any 
other portion of life. The powers, of both body 
and mind, are then in their most active, and 
healthy state, and are the best adapted to furnish 
enjoyment to their possessor. All the external 

senses are alive to the objects presented to thern 3 

2# 



LECTURES TO YOUNG MEN, 



and adapted to their gratification. The eye is 
keen in its perceptions, the ear is quick to catch 
and distinguish sounds, and the other bodily 
senses are equally prompt in performing the du- 
ties of their office. How different, in this res- 
pect, is this period of life from that in which the 
eye is dim, if not entirely closed, and the ear 
dull of hearing, and the taste so lost that what 
is ate and drank cannot be perceived as to its 
quality. How quick in its perceptions is the 
mind too, in youth, compared with what it is in 
later life. At that interesting period it takes 
less than half the time, and toil, to learn any 
important lesson, that it does in middle age, and 
probably less than a tithe of what is necessary 
to learn the same things in advanced life. This, 
if I mistake not, is nearly, if not entirely, the 
unanimous testimony, of all who have passed 
through the various stages of human existence 
on the earth. All these things, as well as many 
more, which might be named, if needful, serve 
to show why the season of youth is so interesting 
a portion of human life. It is a time, when 
" the evil days come not, nor the years draw 
nigh/' in which they have no pleasure. 

2. Why is this season of life so important t 
Before proceeding directly to answer this ques- 



SEASON OF YOUTH. 



lion, it may be proper to remark, that this por- 
tion of human life, is generally, if not univer- 
sally, admitted to be the most important part of 
our earthly existence. Probably no one who 
looks at this subject, and candidly reasons and 
reflects upon it, will be disposed to question the 
correctness of this general admission. But I go 
even farther than this. I can see no good rea- 
son for limiting the relative importance of this 
season to the present life. Every argument 
which goes to prove it to be first in importance 
for the present world, goes equally far to prove 
it to be first in importance forever. And hence 
I think I may not hesitate to affirm, that even 
viewing man as immortal, regarding him as des- 
tined to eternity of existence, — or in other words 
as having already commenced an existence which 
can never end, — there is no equal period, no 
season in the whole duration of that eternal ex- 
istence, so important to each individual, as is 
that of youth. You may follow the line of hu- 
man existence, if you please, from infancy 
through the various stages of our earthly career ; 
you may then draw aside the veil of the future, 
and follow that line of existence down, down, 
the long track of eternity, beyond even the 
reach of the human mind to conceive, and I 



V2 



LECTURES TO YOUNG MEN. 



think it safe to affirm that in all this length of 
eternal existence, you can point out no period 
so important, as that of a few years of the morn- 
ing of life, a few years of the spring-time of our 
being, spent here on the earth. 

But some one may be ready to ask, Why at- 
tach all this vast, this infinite importance, to 
this bright, and interesting, and comparatively, 
thoughtless period of human life? Why load it 
with an amount of responsibility, too great to be 
weighed in any earthly scales ? What is it which 
makes the season of youth so important 1 

I have already said that this is the spring-time 
of life ; and if of life, it is of eternity. It is the 
season of seed-sowing, in which every individual 
is sowing with a liberal hand. And as in the 
natural, so also in the moral world, " Whatsoever 
a man soweth, that shall he also reap." 

What season of the rolling year is so impor- 
tant to the husbandman as that of seed-sowing ? 
Deprive him of this, and however propitious 
may be the summer, and mild the autumn, he 
can have nothing valuable to reap. So also 
with a favorable time for seed-sowing, which is 
promptly improved for' that purpose, he decides, 
even when casting his seed upon the furrowed 
ground, as to the nature or kind of harvest that 



SEASON OF YOUTH. 



13 



he shall reap in autumn. Every thing produces 
after its kind. " Men do not gather grapes of 
thorns, nor figs of thistles." Neither do they 
reap wheat from the sowing of tares. Youth 
then, considered as the spring-time of our being, 
the season of seed-sowing, is important for this 
reason, that it decides mainly as to the fruit 
which shall ripen in the summer of life, and be 
gathered in its autumn, and be laid up in store 
for what of existence remains. Or to drop the 
figure, it is the period which moulds, and shapes 
the man, intellectually, and morally, and which 
virtually gives direction, to all his subsequent 
course, and character, to his endless being. It 
is the starting point of existence, from which 
the direction then taken is usually the course 
for this life, and if for this life, for the next 
also ; for the character, formed while on proba- 
tion, must be sustained forever. 

The intellectual and moral character of most 
men is formed very early in life, while the mind 
is pliant, and the heart tender, and the con- 
science easily awakened to the duties of its office. 
In later stages, men are more the creatures of 
habit. Having once become fixed, and estab- 
lished in their course, change is in them exceed- 
ingly difficult. It demands a sacrifice, like that 



14 



LECTURES TO YOUNG MEN. 



of plucking out a right eye, and amputating a 
right hand. An inspired writer, illustrating the 
obstacles in the way of the reformation of those 
confirmed in wicked courses, asks, " Can the 
Ethiopian change his skin, or the leopard his 
spots ?" And he adds, then " may ye also do 
good, who are accustomed to do evil. 

Youth is then, especially important, because 
that it is the season for forming the character, 
when it ordinarily becomes permanently estab- 
lished, for this life, and for eternity. And I 
will add, that this formation is ordinarily com- 
pleted much earlier, than is generally supposed. 
One writer has ventured to affirm, that the char- 
acter of most men is permanently established, 
before they exceed eighteen years. This is un- 
doubtedly true of some. Of others it probably 
is not true. Be that as it may, it is safe to say, 
that the character of men generally is formed in 
their youth. And yet perhaps there is hardly 
any one thing, in respect to which the young 
more frequently err in their opinion, than in re- 
lation to this. They either entirely overlook, 
or else erroneously view, this important point, 
the practical effect of which is unfavorable. A 
very important point would be gained, if all who 
are in the morning of life, could see clearly the 



SEASON OF YOUTH. 



15 



truth in this matter, and be made to feel its 
practical importance. The character formed in 
youth, and the habits then established, ordinarily 
bear just about the same relation, to the charac- 
ter, and habits, of subsequent life, as does the 
seed sown in spring, to the nature of the harvest 
to be reaped in autumn. This view of the sub- 
ject appears to be fully presented in the Scrip- 
tures, and clearly illustrated by the history, and 
experience of past ages. It was declared centu- 
ries ago, by the wisest of men, that a child 
trained up in the way he should go, would not, 
when old, depart from it. And the declaration 
of another writer not inspired, has passed into a 
common proverb — " the child is the father of 
the man." The meaning of this expression is 
obvious, and more than implies, that the course, 
and the character, of early life, direct and con- 
trol, that portion of existence which succeeds. 
It perfectly accords with analogy, that it should 
be so. The tall elm, or stately oak, that spreads 
its long, and numerous branches to the breeze, 
and withstands the wintry winds of centuries 
unbroken, took its direction, and shape, when 
its trunk was yet small, and pliant. So the man 
who stands forth in the maturity of life, with 
character symmetrical, and well balanced, with 



16 



LECTURES TO YOUNG MEN. 



principles as firm and unshaken as the everlast* 
ing hills, and " with an eye which e'en turned 
on empty space, beams keen with honor," 
took from the starting point in life, the right 
direction. Such a character, and such princi- 
ples, are not formed, and established in a day. 
They are not the fruit of a single summer's 
growth. As well might the lofty elm attain its 
majestic size, in one year. As well might the 
deep, broad Amazon, or Mississippi, have all its 
nobleness, and greatness, at its source. So also 
on the other hand, those misshapen, unsightly, 
hideous moral characters, those moral monsters, 
which sometimes in human form infest the earth, 
and fill the inhabitants thereof with terror, have 
not become thus in a day, nor have they ordina- 
rily changed to this in mature life. The direc- 
tion was given when they were young, and their 
characters in the forming state, and the course 
then taken continued to be pursued, evil pro- 
pensities, and habits growing with their growth, 
and strengthening with their strength, until ref- 
ormation seemed out of the question. Probably 
no man in this country, ever stood higher in the 
affections of the people, or had more unbounded 
confidence placed in him, than he who is ordi- 
narily called the Father of his country, — George 



SEASON OF YOUTH. IT 

Washington. The nation indeed looked to him 
with the confidence of children to a parent. 
His integrity, and decision, and uprightness, 
were proverbial. His symmetrical, well-balanc- 
ed character, commanded universal admiration, 
among both friends and foes. Yet if we ask 
when that character was formed, we must go to 
the records of his early life, to find the answer. 
And in no one thing do all his biographers more 
unanimously agree than in this, that that char- 
acter was formed in his early life. From the 
time that in his father's garden, with his hatchet, 
he was characterized as the boy that could not 
tell a lie, through the whole season of his youth > 
among his associates, his integrity was unques- 
tioned, his character unblemished, his reputation 
untarnished, and his word was the end of all 
debate. From such a beginning he became the 
man, whom a nation delighted to honor. In 
farther illustration of this point, I might with 
propriety allude to one of the successors of this 
man in the highest office of the nation, who has 
recently gone down to the grave, " the old man 
eloquent," whose character is universally admir- 
ed, whose firmness, and consistency, are univer- 
sally praised, whose loss is deeply deplored by 
all the living. And yet, as all well know, his 
3 



fi LECTURES TO YOUNG MEN. 

youth was the period in which his excellent 
character was formed, and his correct and con- 
sistent principles, firmly established. Who that 
is conversant with the Bible has failed to notice, 
and admire the character of Daniel ? There he 
stands, at one of the most corrupt heathen 
courts that ever existed, himself high in office,, 
and in honor, yet with a moral and religious 
character, that is unblemished, with principles 
so firmly established, that neither favor, nor af- 
fection, neither threatenings, nor promises, can 
shake them, with an integrity which cannot be 
questioned, and a determination to do right,, 
though the lion J s den is gaping to receive him. 

Such a character commands the admiration 
and respect of all men. Yet if we ask when 
that character was formed, and those principles 
established, the answer is, in his youth. When 
he was carried captive from the land of his fa- 
thers, he was probably not more than eighteen 
or twenty years of age. And indeed when 
another prophet mentions him, with Noah, and 
Job, as three worthies most eminent for piety ? 
he is generally regarded as not more than thirty 
years old. His excellent character was formed 
in his youth. The same might be said of Joseph, 
and of many others, whose names are recorded 
in the Scriptures* 



SEA-SON OF YOUTH. 



On the other hand, those moral monsters., who 
have been little else than curses to the earth, 
and scourges to their race, whose life has been 
regarded by others as a sore judgment, and their 
death a blessing to the world, generally com- 
menced their downward course while young. 
Their career of wickedness was early commenc- 
ed. But of such I need not present specimens. 
The world is too full of examples to need it. 
All these things serve to show why the season 
of youth is invested with such vast importance. 
There are consequences of infinite moment sus- 
pended upon it, consequences as weighty as life, 
yea as immortality, and as lasting as eternity. 
In this interesting and delightful season, is laid 
the foundation for all that individuals are to be 
in subsequent life. The basis for all their great- 
ness, and goodness, and usefulness, and honor, 
and respectability, on the one hand, or on the 
other of their insignificance, and vileness, and 
ignominy, and shame, is ordinarily laid, at this 
period of life. Here then is the foundation laid, 
on which every thing future is to rest. Can any 
one question then that this is the most important 
season of our being ? And can any one wonder, 
that the wise and the good, should feel deeply 
solicitous, that in all cases, this foundation should 



20 



LECTURES TO YOUNG MEN. 



be well laid 1 And should not every youth be 
deeply impressed with a sense of laying it solid, 
deep, broad, and right? 

In building, men ordinarily feel the importance 
of laying a foundation adapted to the nature, 
and object of the structure to be reared thereon. 
Even when building for temporary use, it is re- 
garded as of the first importance, that the foun- 
dation be right. Much more is this the case 
when they are building for permanency. How 
deep they dig, how broad they commence, how 
carefully each stone is fitted to its place, how 
cautiously each imperfection is guarded against, 
and every worthless material thrown aside, and 
how closely every part is inspected by the master 
builder. And yet why is all this ? Not indeed 
simply, or mainly, for the sake of the founda- 
tion ; but because that on this the whole super- 
structure must rest. The success of the enter- 
prize, the value of the whole will be affected by 
the nature, and quality of the foundation. If 
that be defective, or imperfect, the whole build- 
ing may be useless. Nay worse. In its fall not 
only may the loss of it be great, but it may crush 
other buildings also which are in its vicinity. 

The season of youth, be it remembered, lies 
at the basis of all that an individual is afterwards 



■SEASON OF YOUTH. 



to be. At this period of life, he lays the foun- 
dation, on which all that he is or shall be, mvrsi 
stand or fall forever. Who then does not see 
the importance, that the young dig deep, and 
lay their foundation with care, and wisely, and 
judiciously build thereon. There is an immense 
difference between building upon the sand, and 
eupon a rock. Yet not more different are these 
materials, than are the foundations which differ- 
ent individuals lay, for their future characters, 
and their eternal destiny. 

The early part of the existence of almost every 
thing is, in many respects, the most important 
part of its being. The founding of a city, the 
commencement of an empire, the framing of a 
new government, each of these is immensely 
important, because its consequences stretch on- 
ward. The commencement gives shape and 
character, to the whole. Yet in nothing is this 
principle more true, than in its application to 
human life, and character. 

Too great importance cannot therefore, be 
attached to this portion of life, nor too great 
pains be taken to secure to it a right direction. 
A little wholesome counsel may be of great 
Talue, if received, and followed. It may guard 
against some fake step, which, if once taken, 
m ' 



■2-2 



LECTURES TO YOUNG MEN, 



cannot so easily be retraced. It may fortify 
against some seductive attack of temptation, 
may excite high and virtuous aims, and stimulate 
to virtuous, and noble deeds. 

With the hope of accomplishing something of 
this kind, I propose to speak to young men. 
My object is their benefit, in whose welfare I 
always feel the deepest interest, for whom I al- 
ways have the deepest solicitude, and for whose 
temporal and eternal good I always delight to 
Jabor. 



/ 



LECTURE II. 



THE OBJECT OF LIFE. 

Proverbs 14 : 8. — The wisdom of the prudent is to 
understand his way. 

One of the most interesting and important 
questions to be settled by the young is, What is 
the true and proper object of life ? In this, if I 
mistake not, is involved a fundamental principle, 
necessary to be definitely, and correctly estab- 
lished, in order to the formation of such a char- 
acter, as will command the universal admiration 
of men, and secure the approbation of God. 
This question stands forth, not only as first in 
importance, but as having a claim upon atten- 
tion, first in point of time. For until this is 
settled, much of the course of life, if not the 
whole, is liable to misdirection. Efforts for the 
formation of a consistent character are in dan- 
ger of being wasted. 

To pass along from one stage of life to anoth- 
er, with this question unsettled, and perchance 



24 



LECTURES TO* YOUNG MEN. 



unasked, is to act the part of the architect, who 
commences and labors, to rear some majestic 
edifice, having no specific object in view, and 
no definite plan laid. It is to act the part of the 
traveler to some foreign clime, who asks not 
whither he is going, and makes no inquiry as to 
the direction, and the pleasures or the dangers 
of the way. I propose in this discourse to dis- 
cuss two questions. 

1 . What is the true and proper object of life ?.' 
And 

% How shall that object be gained ? 

1. What is the true and proper object of life T 
I ask this question, and propose to discuss it 
with direct reference to young men. I ask you, 
who are now before me, in the morning of life, 
who are laying plans, and forming characters, 
for the future, and who are thus laying the foun- 
dation of all that you are ever to be — not what 
object you have in view — but at what object it 
is wisest, and best, that you should aim, as the 
great end of life. The practical importance, 
and bearing of this question may be seen with 
sufficient clearness, in the simple fact, that indi- 
viduals usually rise in the scale of intelligence, 
respectability, and virtue, or on the other hand 
fall in that of vice, and infamy, and shame, just 



OBJECT OF LIFE. 



2§ 



about in proportion, to the nature, and charac- 
ter, and elevation, of the object at which they 
aim, as the great end of life. No man rises 
higher than the object at which he aims. The 
vast majority fall far below their mark. If then 
the object aimed at be low, and degraded, he 
who pursues it will grovel indeed. The sports- 
man, aiming at the sun, will indeed fail to hit 
his mark. But thus aiming he will shoot far 
higher, than when aiming at the earth. Just so 
with regard to the great object of life. The 
more excellent and elevated this is seen to be, 
the higher will he rise, who properly pursues it. 
In relation to this point, I apprehend that a ma- 
jority of men imbibe a radical error. And per- 
haps no age is more exposed to this error, than 
youth. As they start off in life, vigorous, and 
ardent, full of hope, and animation, they east 
their eye eagerly around them, to see in what 
consists the greatest good. As they look upon 
the generation in advance of them, they see al- 
most any thing and every thing pursued as the 
object of life, except that which most of all 
should be sought. And thus by the influence 
of example, if not of precept, the young often 
inconsiderately, if not insensibly, fall into the 
train, and walk in the footsteps, of those before 



26 



LECTURES T*> YOUNG MEN. 



them. They soon come to regard some low, 
and comparatively worthless object, as the main 
end of life. They hence live to gratify their 
vanity, or to pervert and follow the lowest appe- 
tites, and passions, and yield to the imperious 
dictates of supreme selfishness. 

Under the influence of this erroneous notion, 
one of the objects, perhaps as commonly pursued 
as any other, is wealth. The glitter of gold, the 
princely dwelling filled with goods in store for 
many years, the extensive farm, well covered 
with flocks and herds, the shop filled with mer- 
chandise ; these are the things which attract the 
attention, and enlist the affections. Painted and 
magnified as these are by a lively imagination, 
they seem enchanting, and so fill the angle of 
intellectual vision, as to appear to be the chief, 
if not the only good, and hence are pursued as 
the great, and leading object of life. To be 
rich in worldly goods comes to be regarded as 
the end of existence. This is often expressed 
by the conduct, and sometimes implied even in 
the language of individuals. It is but a few- 
years since a young man, having located himself 
in what was then considered an unhealthy region 
of country, and being remonstrated with by his 
friends for thus endangering health and life, is 



OBJECT OF LIFE, 



said to have made this emphatic reply. No 
matter, a man can get as rich there at the age 
of forty years, as he can here at the age of sev- 
enty or eighty. This reply was a virtual admis- 
sion that with him, wealth was the leading object 
of pursuit. And does not the conduct of many 
at the present time, pressing their way to the 
gold regions of California, proclaim essentially 
the same sentiment ? Attracted by the glitter 
of shining dust, they can ruthlessly tear them- 
selves away from kindred, and home, from the 
scenes of their childhood, and their youthful 
sports, hallowed by all the tender recollections 
of the past, from the enjoyments of civilized life ; 
the pleasures of refined social intercourse, the 
blessings of Christian society, and the sacred 
influence of religious institutions, and encounter 
all the privations of the wilderness, and risk all 
the physical and moral dangers of a semi-civil- 
ized state of society. Gold is the object sought 
as first in importance, if not as the only good. 
By these remarks let no one regard me as un- 
dervaluing the world, or its wealth. It is all 
good in its proper place. Every man having a 
body to feed and clothe, and a mind to cultivate, 
needs some portion of it for his daily sustenance, 
and comfort. And it is unquestionably the de- 



39 LECTURES TO YOUNG MEN, 

sign of God, that he should, by suitable efforts, 
and exertions, make provision for his bodily and" 
intellectual wants. There is also great good, 
which may be done by the proper use of wealth. 
It is not against its possession, or its appropriate 
use, that my remarks are made, but against pur- 
suing this as the great object of life. Wealth 
should be sought, if at all, not as an end to be 
aimed at, but as the means of accomplishing 
some higher good, not as the great object of life, 
but as the means of advancing that object. As 
a means it is valuable. As an end it is worth- 
less. There is not a greater, and perhaps more 
common error afloat in the world than this, that 
wealth is the object of greatest worth. Nor is 
there a more manifest perversion of human ex- 
istence, than that of pursuing this for its own 
sake, or in other words of living to be rich. 

While therefore I would always advise, and 
urge every young man to be industrious, and 
economical, I would also warn him against the 
error of regarding wealth as the great object of 
life. He who aims at no higher object than this, 
aims at one infinitely too low for a rational, ac- 
countable, and immortal being. He aims at an 
object infinitely below his high intellectual dig- 
nity, and immortal destiny. Life was not given,. 



OBJECT OF LIFE, 



and is not sustained, for the pursuit of so small, 
and worthless, an object as this. 

Another object often pursued as the great end 
of life is that unsubstantial phantom, generally 
designated by the term Fame. To attract the 
gaze of the admiring multitude, to be followed 
by the shouts and huzzas of the world, to have 
the name stand enrolled among the great of 
earth — or rather those whom earth calls great, 
though worthy it may be to be doomed to eternal 
infamy — to be crowned with earthly honors, in 
one word to secure the praise of men — this alas r 
how often it is sought as the great end of exist- 
ence. And it is sought too with an earnestness, 
and zeal, and self-denial, and indefatigable la- 
bor, which would do honor to a better, and 
nobler cause. 

Such is the applause bestowed upon those 
whom the world delights to honor, that the 
young and ardent, are too often made to feel 
that to be like them is to attain life's great end. 

I would by no means have any individual, and 
especially any young man, disregard, or under- 
value the esteem, and good will of his fellow 
men. Far from it. When an individual, be he 
young or old, becomes insensible to the good 
opinion of others, and cares not what they think, 
4 



LECTURES TO YOUNG MEI\ ? . 



or say of him, he is evidently not far from ruin. 
He is probably already lost as to character. A" 
due regard to the opinion of others is virtuous. 
Neither would I say any thing against an indi- 
vidual's aiming to stand high in the estimation 
of his fellow men, if prompted by virtuous mo- 
tives, and pursuing his course by noble and 
praiseworthy means. But what I object to, is 
the making of this the great end of life, as 
though it were the chief good. He who has no 
loftier aim than this, may be said to pursue a 
shadow, and when he gains his object, to grasp 
a bubble. In comparison with the true and 
proper object of life, this is lighter than air, and 
less than vanity. 

Yet to many, nothing appears more attractive 
than the dazzling splendor of earthly fame. It 
is usually painted in such gorgeous colors, and 
dressed in such tinseled drapery, as to captivate 
and deceive. It indeed appears bright, but like 
the ignis fatuus it deludes, and misleads the 
pursuer. Yet eager in the pursuit, the student 
still grows pale beneath the Academic shade, 
sacrifices health and perhaps life in intellectual 
toil over the midnight lamp ; the warrior braves 
the dangers of the battle field, faces the cannon's 
mouth, with m garments rolled in blood," and 



OBJECT OF LIFE. 



3! 



the statesman utters strains of moving eloquence 
in the senate and in the forum. The shouts 
and huzzas which salute those who rise to the 
pinnacle of fame often produce an intoxicating 
effect upon the young, and aspiring, and urge 
them on for similar attainments. Some few ? 
perchance, may gain the wished-for object, sur- 
prised, indeed, to find so valueless in possession, 
what seemed of such inestimable worth in pros- 
pect, while the multitude will reap as the fruit of 
their toil, only sad, and bitter disappointment. 

Let no one infer, from these remarks respect- 
ing wealth and fame, that a life of inaction and 
indolence is to be regarded as the proper object 
of life. We were not made and placed in this 
world, for ease and enjoyment merely. He who 
lives for these alone, lives for an ignoble end. 
He perverts his existence, and abuses his powers 
of both body and mind. To live for self gratifi- 
cation is to revolve in the narrowest circle. It 
is to come down to a level with the brute, and 
the reptile, whose highest object is their own 
enjoyment. Especially is this true, in respect 
to that kind, and degree, of enjoyment, which is 
attendant, and consequent upon, a life of indo- 
lence and ease. This is the lowest kind of en- 
joyment, mainly, if not entirely animal, and such 
as the inferior orders of creation may possess . 



32 



LECTURES TO YOUNG MEN. 



I do not mean to imply by these remarks, that 
men are to be indifferent to their own happiness, 
or regardless of their own enjoyment. We are 
so constituted that we cannot, if we will, become 
Stoics in feeling, and practice, even if we do in 
theory. We are impelled by the instinctive 
principles of our nature, to pay some regard to 
our own enjoyment. 

A due concern in this matter is no doubt 
well-pleasing in the sight of God. But this is 
widely different from making self the sun, and 
centre, of the universe, around which every 
thing else must revolve, and to which all things 
must be tributary. He, who lives for selfish 
Gratification, lives for a low end, and to little 
purpose. 

Yet how many there are, who, to all human 
appearance, live for no higher object than to 
eat, and drink, and sleep, or in some other 
equally low way, to enjoy. They who live for 
pleasure, are in the sentiment, if not the precise 
language of Scripture, " dead while they live." 
Existence to such, can hardly be called life. 

But it is perhaps time that I should turn from 
these improper objects of life, to that which is 
the true and proper one. And now I repeat the 
question. For what end should we live? What 



OBJECT OF LIFE, 



is the great and leading object which every 
young man, just starting off in life, should have 
constantly in view, and at which he should 
steadily aim ? 

I do not know that I can answer this impor- 
tant and fundamental question in one short sen- 
tence, better than by quoting the language of 
the Westminster Catechism. " The chief end 
of man is to glorify God, and to enjoy him for- 
ever/' If this is not satisfactory then I will say 
in the language of an apostle, " whether ye eat, 
or drink, or whatsoeter ye do, do all to the glory 
of God. 5 ' And if this is not enough, then let 
the Saviour himself speak. " Seek ye first the 
kingdom of God, and his righteousness." From 
these quotations every individual may at once 
understand, what is the true and proper object 
of life. It is to do the will of God, advance his 
glory on the earth, and gain his everlasting fa- 
vor. This is the great and all-comprehensive 
object of pursuit, which every individual should 
keep distinctly, and constantly, before his mind, 
in whatever circle he moves, or in whatever walk 
in life his lot is cast. Whether he is cultivating 
the earth for the production of its fruits, or dig- 
ging in the mines for golden ore ; whether he is 
in the mechanic's shop, or the manufacturing 
4* 



LECTURES TO YOUNG MEN. 



establishment ; whether he is engaged in com- 
merce, or cultivating the intellect, either by 
drinking largely at the fountain of knowledge 
himself, or by leading others to it ; whether he 
is employed in one of the learned professions, or 
stands in the hall of legislation, the guardian 
and defender, of the rights and liberties of a 
state or nation, or as a chief magistrate holds in 
his hand the reins of government, he should 
alike have in view, as the ultimate "object of 
pursuit, the glory of God. Every thing which 
is done, every course which is pursued, every 
step which is taken, all should contribute to this 
one grand end. This is an object for which life 
is valuable, and toward which all other acquisi- 
tions, and possessions, which are valuable, may 
be made to tend. "Fear God and keep his 
commandments, for this is the whole duty of 
man." 

2. How should this object be sought ? I do 
not design in this discourse to descend to spe- 
cific and minute statements, but barely to men- 
tion some few general principles. I name, first 
of all, deep toned, and ardent, personal piety. 
The fear and the love of God should be the 
ruling principle of action. Religion is the only 
sure, and permanent basis, for a character, which 



OBJECT OF LIFE. 



05 



will be the brightest ornament to its possessor, 
and which will enable him to be useful, and 
successful, in the great business of life. I may 
bere be allowed to quote a remark, said to have 
been recently made by the Hon. Daniel Webster. 
*' No man can be either good or great without 
religion." I would that this remark, coming as 
it does from so eminent a source, were not only 
remembered, but duly pondered, by every young 
man, who is now forming a character for life, 
and for eternity. It corresponds with the senti- 
ments of the wise and the good in all ages. It 
also fully accords with the instructions of the 
Bible. Though the infidel may sneer, and the 
sceptic scoff, and the bold blasphemer revile, 
and the licentious ridicule, yet it still remains 
true, that without religion, no man can fully ac- 
complish the great end of his existence. With- 
out this, he does not grow to his true dimensions. 
He does not rise to his true dignity on the earth, 
and cannot attain to the proper destiny of an 
immortal being hereafter. Without this he grov- 
els through life in the dust, when he ought to 
soar in the heavens, and leave the record of his 
flight among the stars. Created as man is, but 
little lower than the angels, he should aspire for 
an angelic destiny. I would say then to every 



36 



LECTURES TO YOUNG MEN, 



young man, as you value life, as you aspire after 
greatness, and honor, as you press forward in 
the eager chase of earthly pursuit, and above all 
as you pant for immortality beyond the grave, 
" seek first the kingdom of God." This is first 
in importance, and claims attention first in point 
of time. Religion is not only the ground-work 
of a valuable character, but it is the safeguard 
of virtue, and the great bulwark of defence 
against every thing that would harm yoif. 

Next in importance to personal piety, for the 
accomplishment of life's great end, should be 
placed the welfare of others. We are not isola- 
ted beings. We stand connected with others — 
with a race of beings like ourselves. Whatever 
we do has an influence on them. And we are 
bound, so far as we can, to have that influence 
good. We have no right, to make it intention- 
ally pernicious. Nor have we a right to be in- 
different to it. And probably in all the multi- 
form relations of life, few if any classes of indi- 
viduals are constantly producing a deeper, and 
more lasting impression, on others than young 
men. They move in the circle of those whose 
minds like their own, are young and tender, and 
who are hence easily susceptible to new impres- 
sions. And I remark farther, that every young 



X>BJECT OF LIFE. 



tiian ought to make an impression on others. 
He ought to make his influence felt by the world. 
God did not create him, and so richly endow 
him with intellectual talents, that he might live 
in solitude, and rust out of existence. He was 
made to be active, and actively useful. He 
ought to influence others. But in influencing 
others it is first in importance that he should 
influence them to good. In making an impres- 
sion upon them, it is all-important that he should 
make it right. Instead of such an influence as 
would drag angels down from heaven, his should 
be one that would tend to make men the sons of 
God, and elevate them to the skies. It should 
be such an influence as would deter from vice, 
and rebuke every immorality. It should be of a 
character to frown upon every thing that is 
mean, and low, and degrading, and such as 
would tend to promote virtue, and elevate others 
in the scale of intelligence and morality ; in fine 
such as would be favorable to the advancement 
of every thing that is pure, and lovely, and hon- 
est and of good report. And then aside from 
general influence, there are noble acts of benev- 
olence, and deeds of well-doing which are pecu- 
liarly appropriate to young men. The world is 
full of opportunities to do good. There are 



LECTURES TO YOUNG MEN, 



bodily infirmities, to be relieved, and pains to 
be assuaged. There are the wounded, and the 
bleeding who need some good Samaritan, to 
bind up their wounds, and pour in oil, and wine. 
Then there are intellectual wants to be met, and 
evils to be removed. There are moral maladies 
to be cured, and souls to be saved. The field 
for active usefulness is wide. It is the world. 
And no class of individuals are more impera- 
tively called upon to enter that field, and labor, 
than young men. Here they can bring their 
greatest, and holiest energies to bear upon the 
great object of life. They may be eyes to the 
blind, and feet to the lame, and fathers to the 
fatherless. Let young men discard the contract- 
ed principle of selfishness, as utterly beneath 
them, and let their warm hearts expand widely 
with benevolent feelings, and their bosoms beat 
high with generous, and noble emotions, and 
they will not live in vain. If in the providence 
of God their labors are crowned with success, 
and they are loaded with wealth, let them con- 
secrate it to the honor of God. If they have 
intellectual talents of a high order, and are 
blessed with the means of enriching them with 
the wisdom of the wise, and the learned, let 
them consecrate those talents to God, and im- 



OBJECT OF LIFE. 



prove them for the benefit of the world. By so 
doing, God will be glorified, and the world im- 
proved. And when such shall have finished 
their course, and gone home to glory, their 
4i memory shall be blessed," and generations 
that come after them shall rise up and say so. 
I would that I could inspire every young man, 
with the desire to live for such a noble, and 
Godlike object Could I even stimulate one 
thus to live 2 I should think my Jife, and labor 
not in vain. 



LECTURE III. 



THE INFLUENCE OF ASSOCIATES AND OF BOOKS,, 
IN THE FORMATION OF CHARACTER. 

Proverbs 13 : 20. — He that walketh with wise men 
shall be wise 3 but a companion of fools shall be des- 
troyed. 

By no one cause, beyond themselves, is the 
the intellectual and moral character of the young 
more powerfully affected, than by the action, 
upon them, of other minds. Though material 
things exert upon them a powerful influence ; 
though every object which they see, and every 
sound which they hear, and indeed every thing 
perceived by any of the external senses, produce 
some effect, yet none of these make so deep, 
and lasting an impression upon them, and have 
so much influence in the formation of their 
character, as the action of other minds upon 
theirs. This fact alone shows it to be a matter 
of vast, if not infinite importance to the young, 
with what class and character of minds, they 
become most intimate and familiar. 



FORMATION OP CHARACTER. 



41 



The two prominent ways, if not the only ones, 
in which they feel the influence of other minds 
are, by means of personal intercourse, and 
through the medium of books and papers. By 
these means other minds come in contact with 
theirs, and at least leave some impression there, 
if they do not reproduce in full their own intel- 
lect al, and moral likeness. 

The subject of this lecture is, The influence 
of others in the formation of the character of the 
young, In discussing it, I do not design, how- 
ever, to speak of the influence of parents, and 
teachers, when imparting instruction in their 
official capacity, whose business it is to train 
the intellect, and mould the heart, having au- 
thority to command, and power to enforce obe- 
dience, but of that more general influence of 
one mind upon another, either by personal inter- 
course, or through the medium of books. 

1. The effect of personal intercourse, or more 
familiarly the influence of associates upon the 
character of the young. No individual can step 
forth upon the theatre of life, and act well his 
part, without being in various ways connected, 
and associated, with a greater or less number of 
his fellow men. The members of the human 
family are, like the various parts of one vast 
5 



42 LECTU&ES TO YOUNG MEN. 



chain, all linked and bound together in one 
whole. There are every where mutual relations^ 
and dependencies. In the language of a poet, 

" God never made an independent man, 
'Twould jar the concord of his general plan. 

All the various relations of life lay the basis for 
more or less intercourse of man with man, with- 
out which the great business, and the important 
duties of life, cannot be successfully performed. 
And then we were made for social intercourse 
even when not called to act with others in the 
performance of the more laborious business, or 
the sterner duties of life. The hermit, burrow- 
ing in his cave, like some beasts too insignificant 
to be named, acts neither the part of wisdom, 
nor that of a man. He is aside from the position 
which he ought to occupy in the wide field of 
his Creator. He has forsaken the path of duty 
marked by unerring wisdom. As in the mate- 
rial world each particle of matter attracts, and is 
attracted, and is necessary in its proper place to 
preserve the due balance and order of the whole, 
even so in the intellectual and moral world, 
each individual is adapted, and designed to act 
upon others, and be acted upon by them, and 
has a proper position to occupy in society for 



FORMATION OF CHARACTER. 43 

the general good. God has placed us in this 
world for some important purpose, and He re- 
quires us to act some important part which can- 
not be performed in voluntary exile, or immured 
in a cloister. But the instincts of our nature, 
our appetites and passions, are ordinarily suffi- 
ciently powerful to draw us into the society of 
our fellow men. 

It is not however either of the duty, or of the 
privilege of associating with others that I pro- 
pose to speak, but of the influence produced 
thereby. Whenever we come in contact with 
other individuals, either for business, or pleas- 
ure, or any thing else, they produce, upon us, 
some effect, more or less powerful. Our thoughts 
and feelings, if not our conduct, are influenced. 
So true is this that a most profound thinker, 
and distinguished writer, has said, that " it is 
impossible to go into any company, and come 
from it in precisely the same state of mind. 
The moral modification is perpetually going on, 
and if we trace it exactly, we shall find that it 
is either good or bad, seldom or never entirely 
neutral, or indifferent." The same writer has 
also said, that " it is one of the fundamental 
laws of our nature, that our minds should be 
subject to perpetual modifications from the minds 



44 



LECTURES TO YOUNG MEN. 



of others, nor is it within the reach of the will;, 
to determine, whether this influence shall be" 
exercised or not. Though we may determine 
what society we will keep, yet we may not de- 
termine what influence, that society which we 
choose, shall have upon us." 

At no period in our earthly existence is the 
influence of associates more powerful, than in 
youth, when the feelings are ardent, the mind 
elastic, and the heart tender. It touches the 
springs of action, and the impression made is 
deep, and permanent. An individual at that 
interesting period of life mingles with others 
with the certainty, if not the expectation, of 
being affected thereby. And the influence re- 
ceived is ordinarily the same in character, as 
are his associates. The result is, that he be- 
comes more or less assimilated to them, in mode 
of thought, manner of speech, and behavior. 
Their thoughts, whether elevated or low, become 
his thoughts, their language be it chaste, and 
correct, or coarse and vulgar, soon becomes his 
language, and their desires, and feelings, wheth- 
er pure or impure, are awakened in his breast 
also. In fine they stamp upon him with more 
or less distinctness their own intellectual and 
moral likeness. This is so manifestly true, as 



FORMATION OP CHARACTER. 45 

long since to have passed into a common prov- 
erb, that " every man is known by the company 
which he keeps.' 7 This implies at least a gene- 
ral, if not a universal expectation, that the influ- 
ence of associates will be to make others as 
themselves in character. In perfect accordance 
with this, is the declaration of the text, " He 
that walketh with wise men, shall be wise, but 
a companion of fools, shall be destroyed." We 
are not to infer from this, that any miraculous 
interposition is to be expected, but that the gen- 
eral influence, and tendency will be to such 
result, in accordance with the laws and opera- 
tions of the human mind. 

You place a young man exclusively in the 
society of literary men, whose minds have been 
expanded by the aid of science, who are accus- 
tomed to grasp principles, and whose intellects 
are thoroughly furnished with a rich fund of 
general literature ; and though they may never 
in his presence discuss the great principles of 
science of which they are master, nor read learn- 
ed essays on literary topics, still there will ema- 
nate from them a general influence in their 
ordinary communications of thought, which can- 
not but powerfully affect him. Their extensive 
views, and their elevated and pure language, fot 
5* 



46 



LECTURES TO YOUNG MEN. 



which lofty thoughts are wont to clothe them- 
selves will make a deep, and an abiding impres- 
sion on his mind. His soul will catch something 
of the inspiration which fires their breasts. 
Their wide range of thought will open to him a 
wider world than he before beheld. Their en- 
larged views will give him more comprehensive 
ideas of things. Their intellectual elevation 
will raise him in the scale of intelligence. And 
though he may not rise to their greatness, he 
will still rise far higher than he would under 
opposite circumstances. 

A young man permitted to enjoy social inter- 
course, on terms of intimacy, with a Newton, or 
a Bacon, though he might not take as lofty a 
flight as they, and with as comprehensive a grasp 
lay hold of great and fundamental principles, 
would be an intellectual drone indeed, if he did 
not rise higher, and take a wider range, than he 
otherwise would. It is virtually on this princi- 
ple, I conceive, that the almost universal senti- 
ment is based, that it is desirable to have pupils 
enjoy the society of their teachers. It is not 
with the expectation that teachers will constantly 
converse upon literary subjects, or discuss sci- 
entific principles, but a general salutary influ- 
ence is expected. 



FORMATION OF CHARACTER. 47 



The effect of a course opposed to this is per- 
haps as manifest. Let a young man be confined 
to the society of the unlettered and ignorant, 
whose largest conceptions of things do not ex- 
ceed the range of their corporal vision, whose 
loftiest thoughts are low, and groveling, and 
whose language is correspondingly gross, and 
vulgar, and he must necessarily feel a deleteri- 
ous influence. Whatever may be his native 
powers of minp 1 , however well he may be capac- 
itated, if properly cultivated, to shine as a star 
of the first magnitude in the intellectual firma- 
ment, thus associated, he will have on him a 
load, beneath which he cannot rise high. His 
mind will be fettered, and his energies cramped. 
His views will be contracted, and he must, 
almost as a matter of necessity, grovel through 
life. 

The same general principle holds true, in re- 
lation to associates of all the various grades of 
intellectual greatness, and cultivation, as in res- 
pect to these wide extremes. 

The intellectual character, and standing of 
the young is thus powerfully affected by the 
character, and culture, of the minds with which 
they are most familiarly associated. He who 
walks, or is associated, with the wise, obtains a 



18 



LECTURES TO YOUNG MEN. 



portion of their wisdom, while a companion of 
fools participates in their folly, and in the ench 
must meet their fate. 

The same principle, so powerful in the for- 
mation of the intellectual character and habits,, 
is equally if not more powerful, in its application 
to the moral conduct, and character. As indi- 
viduals reproduce in their associates something 
of their own intellectual likeness, even so do 
they also make upon them a moral impression, 
and leave there the lineaments of their own 
moral image. Like produces like, in the moral, 
not less than in the natural world. I do not 
mean by this to inculcate the sentiment, that 
moral influence alone is always sufficiently pow- 
erful to counteract and overcome every opposing 
force. But I speak of its natural, legitimate 
tendency. And I say it is to reproduce itself. 

Let a young man be always associated with 
the pure in heart, and the upright in practice, 
whose moral sentiments upon the great princi- 
ples of right and wrong are correct, whose im- 
agination is chaste, and language correspond- 
ingly pure, who despise every thing that is low, 
and mean, and dishonest, and dishonorable, and 
he must be a moral monster indeed, if he is not 
benefitted by such a salutary influence. The 



FORMATION OF CHARACTER. 



49 



natural tendency, and the legitimate effect, of 
such society would be, to cultivate in him a 
correct moral taste, to chasten his imagination,, 
and his desires, to implant in him correct moral 
sentiments, and produce a corresponding cor- 
rectness in outward deportment, and to characr 
terize him by what is honest, and pure, and 
lovely, and of good- report. The moral excel- 
lence of all with whom he was familiar would 
stimulate, and nerve him up to be like them, 
and thus to scorn, and avoid, every mean, and 
vicious, and dishonest act. 

Nay farther. Let him be associated with 
those alone who " fear God and keep his com- 
mandments," who in all their conduct act under 
the hallowed and purifying influence of Chris- 
tianity, who always speak of God, and the sol- 
emn realities of eternity, with becoming rever- 
ence and respect, and who perforin the duties of 
religion, and it is safe to predict, that such a 
youth will imbibe, and manifest, at least an out- 
ward respect, and reverence for Christianity, 
and that he will have a tenderness of conscience 
on the subject of moral obligation to his fellow 
men, and will be far more likely to be, by the 
grace of God, fitted for glory, and honor 5 and 
immortality hereafter. 



50 



LECTURES TO YOUNG MEN. 



But a youth always associated with the impure 
soon becomes himself infected. The very at- 
mosphere which he breathes is freighted with 
moral impurity. He inhales it at every breath, 
until his whole system is impregnated with it. 
The mind conversant w T ith pollution easily be- 
comes itself polluted. Familiarity with vice 
tends to lessen the dread of it, so that what at 
first view appears disgusting, 

" A monster of such hideous shape, and mien, 
As to be hated, needs but to be seen," 

is at length regarded with indifference, and 
ultimately with complacency. 

The student of anatomy, as he for the first 
time enters the dissecting room, and applies the 
knife to the subject, almost involuntarily recoils 
from the task. But by becoming familiar with 
the scenes of the dissecting room, that same 
operation becomes pleasant. So of vicious ob- 
jects. Though repulsive to a pure mind, and 
turned from with disgust, yet brought frequently 
to view, " this antipathy gradually wears off, and 
the features of deformity are softened" till at 
length, such objects are regarded with indiffer- 
ence, if not with complacency. Thus under 
the influence of impure, and vicious associates. 



Formation op character* 



6 i 



whose conduct and conversation are calculated 
to " bring before the mind images of indelicacy, 
and impurity " the individual becomes himself 
familiar with impurity, and is easily borne along 
by the polluted stream. By association the con- 
tagion takes a deep, and permanent hold, and 
with almost the rapidity of the electric shock, 
passes from one individual to another, until the 
whole circle feel it. None can touch such 
society without experiencing a pernicious effect. 

Nay farther ; let a young man be associated 
with those who have no fear of God before their 
eyes ; no regard to religion ; no reverence for 
the Sabbath and the sanctuary : who impiously 
profane the name of their Maker by oaths and 
curses ; who indulge in the inebriating cup ; 
whose moral principles in relation to the obliga- 
tions to justice and equity are lax j who propa- 
gate loose and licentious maxims ; who indulge 
in dishonorable and immoral practices ; who can 
descend to meanness, and tricks of deception to 
gain their selfish ends ; who are always ready to 
sacrifice principle, and conscience, and every 
thing else that is valuable, to gratify the baser 
propensities of their nature, and if such a youth 
does not meet swift destruction, the grace of 
God alone must prevent, 



5^ 



LECTURES TO YOUNG MEN. 



It is morally dangerous for the young to b6 
associated with those, from whose minds and 
conversation, religion is excluded. Still more 
dangerous is the society of those who openly 
reject Christianity, and avow, and proclaim, the 
sentiments of Infidelity. To hear Christianity 
ridiculed as a system of falsehood and deception, 
and to have religion sneered at as fit only for 
the weak-minded, adapted to nervous females, 
and children alone, is directly calculated to 
weaken religious principle, and to lead the mind 
away from truth and from God. Though Chris- 
tianity rests on a basis too firm to be shaken, 
against which the assaults of Infidelity have 
hitherto proved powerless, and from the nature 
of the case always must in future, still the legit- 
imate effect of Infidel sentiments, and of the 
scoffs, and sneers, of the vile, and abandoned is, 
to weaken the strong hold which it ever ought 
to have upon the mind, and the conscience. 

I have thus spoken mainly of the extremes of 
the pure, and of the impure.. Between these 
are all the various shades of character, for which 
there is room. And the remarks which have 
been made will apply in principle to each class, 
and with greater or less force, in proportion to 
its purity or impurity. 



( 



FORMATION OF CHARACTER. 



2. The influence of one mind upon another 
through the medium of books ; or the effect of 
reading, in the formation of the character. 
Here, as in social intercourse, mind comes in 
contact with mind, though in a different way. 
In reading a book, we commune with its author. 
He, whether living or dead, speaks to us, and 
makes upon us an impression. If we read at* 
tentively, (and in no other way should we read,) 
there is a tendency to a reproduction, in us, of 
the thoughts, and feelings of the author. Thus 
coming in contact with a great mind tends to 
enlarge, and strengthen our own, and to elevate 
our thoughts, and expand our views. It is diffi~ 
cult to read the writings of a gigantic intellect, 
either of the present, or of a past age, without 
thereby receiving an intellectual stimulus, and 
feeling an increase of intellectual power. Our 
minds thus gradually approximate the mind which 
is making its impressions upon us ; our thoughts 
share in the sublimity of his thoughts, and with 
him we go through the subject presented. 

Let any one take, for example, President 
Hopkins' " Lowell Lectures" — -a book within 
the reach of all — and to me it would seem im- 
possible that he should peruse it, and not feel 
the consciousness of being in contact with a 
6 



54 



LECTURES TO YOUNG MEN. 



master spirit, a giant intellect, grappling with 
great and mighty truth, and placing it before' 
the mind, with the clearness of a sunbeam, yet 
in language so simple as to be easily compre- 
hended by a child. And to me it would seem 
equally impossible for one to read such a work,, 
and not, as the effect of it, feel a conscious in- 
crease of intellectual strength, and vigor, to 
enter anew the field of investigation, in search 
of other truths. President Way] and' s Elements 
of Moral Science, so rich in thought ; so logical 
in argument ; and so clear in style may well be* 
named as another work well calculated to pro- 
duce a similar effect. 

So also — to take a specimen from a past age 
— let any one of mature mind read the Institutes 
of John Calvin, and, whatever may be his opin- 
ion in respect to the author's Theology, he can- 
not but feel that a giant intellect is in contact 
with his, and that he is in communion with one 
of " the mighty dead." Similar remarks might 
well be made respecting the writings of other 
distinguished men, in Theology ; in moral, in- 
tellectual and natural science as well as in law, 
and jurisprudence, of which many illustrious 
specimens might be presented if time would 
permit. The influence of such writings is ele- 
vating, invigorating and ennobling. 



FORMATION OF CHARACTER. 



o5 



The contrary effect, of reading works of an 
opposite character is, perhaps, equally manifest. 
Those writings which exhibit no greatness of 
thought, and no strength of mind, naturally tend 
to produce intellectual debility. Their influ- 
ence is to weaken the mind, and unfit it for 
great and lofty thoughts. An imbecile mind 
thus acting on the reader, tends to produce 
imbecility in him. No one I think, who has 
perused the work of a giant mind, and another 
of a feeble intellect, even though upon the same 
subject, can have failed to notice the different 
effect produced upon his own mind by these 
different intellects. 

The same general remarks may be made res- 
pecting the moral, as of the intellectual effect, 
of books. Where there is not some strong op- 
posing influence, or some mighty counteracting 
power, the writer ordinarily does, to some extent, 
reproduce in the reader, his own moral likeness. 
Especially is this true, when the sentiments ad- 
vanced commend themselves either to the con- 
science and reason, or to the feelings, and pas- 
sions, of the reader. In the ordinary actings of 
mind, it can hardly be possible for an individual 
to be long conversant with such writings as 
breathe nothing but pure and elevated moral sen- 



o6 



LECTURES TO YOUNG MEN. 



timent without being benefitted thereby. Who 
I ask can make the Bible — that Book of books 
— his companion, and by careful, daily study of 
its sublime and heavenly truths, hold sweet 
communion with those gifted, and pure minds, 
which wrote it, and with the Spirit which dic- 
tated it, and feel on himself no restraining, and 
salutary influence ? Let him through the medi- 
um of the sacred oracles, commune with Adam 
in his state of purity and bliss, and with Enoch 
as he walks with God, or sit down with Job as 
he patiently bears adversity ; let him listen to 
the sweet strains of the psalmist of Israel as he 
keys his harp to its loftiest notes, or mount up 
with Isaiah in his sublimity of thought, and lan- 
guage, and more than all, let him sit at the feet 
of Jesus, and hear from his sacred lips the words 
of eternal truth — those heavenly doctrines, and 
precepts, able by the grace of God " to make 
wise unto salvation/' — and if he does not feel a 
salutary moral effect, he must have a mind de- 
based below the common level ; a heart " as 
hard as the nether millstone," and a " conscience 
seared with a hot iron." And so also of the 
writings of uninspired men, of pure hearts, and 
correct practice. Their tendency is to purity. 
It is on this principle that the writings of such 



FORMATION OF CHARACTER. St 

men as Bunyan, and Baxter, and Flavel, and 
Edwards, and a host of others of whom this 
world was not worthy, have been, and still are 
so eminently blessed to the benefit of mankind. 
Their correct moral sentiments and purity of 
thoughts tend to make their readers pure. 

The opposite effect of impure and immoral 
works is equally manifest. He that reads them 
breathes in tainted air. And it would require 
almost a miracle, especially in the case of the 
young, whose moral principles are not already 
well established, to rise from their perusal, with- 
out contamination. Under their influence the 
conscience will become less tender, and the 
tone of moral feelings will be lowered down. 
No matter though immorality be gilded with the 
poetic genius of a Byron ; or infidelity be pre- 
sented under the specious title of the " Age of 
Reason," from the misguided intellect of a 
Paine ; or vice and licentiousness be made to 
appear at least excusable, if not praiseworthy, 
by the perverted mind, and pen of some modern 
novelist ; or crimes of the most crimson dye be 
set forth as the effect of disease rather than of 
depravity, by the visionary theory of some pseudo- 
philanthropist, the immoral and debasing influ- 
ence will still be felt. Vice is vice, by whatever 
6* 



5b 



LECTURES TO YOUNG MEN. 



name called, and immorality is none the less 
baneful, though dressed in " the livery of heav- 
en," even as Satan is Satan still, when " trans- 
formed into an angel of light." 

Thus while the influence of some writings is, 
to raise men to the skies, and make them suns 
in the celestial firmament, the tendency of oth- 
ers is to drag them downwards toward darkness, 
and death, and to quench in them the last ray 
of hope. 

The connection between the reading, and the 
moral conduct and character of the young, is 
too important to be overlooked or lightly re- 
garded. By books of a proper character, many 
a one has been elevated in the scale of being, 
and prompted to virtuous and noble deeds, which 
have made him a blessing to the world, and an 
ornament to his race. By the works of an op- 
posite character, others have been made fiend- 
like in conduct. They have become pests to 
society, scourges to their fellow men ; and curses 
to the earth. They have not lived out half their 
days, or have ended their course in a state 
prison. 

It is not long since we had an account of a 
young man, seventeen years of age, found secre- 
ted in one of our Custom-houses, prepared for 



FORMATION OF CHARACTER. 



59 



the darkest deeds, and armed for the deadliest 
conflict. In his possession was found the " Life 
of Monroe Edwards the forger;" the " Life of 
Dr. Jennings the celebrated victimizer the 
"Newgate Calender/' and the "Traveler's 
Guide" — books, well adapted, if not expressly 
vdesigned, to qualify any young man for any deed 
of darkness, however black and damnable. 

I close this discourse with a few brief remarks. 
1. The importance to young men that their asso- 
ciates, and their reading be of the right character. 
Much of their success in all their future course 
is depending upon this. Their own happiness 
and usefulness, their honor and respectability, 
and even their final destiny, are all intimately 
connected with this very thing, if not absolutely 
determined by it. A man is not only known by 
the company he keeps, but his intellectual and 
moral worth is generally estimated in the com- 
munity, by this standard. 

If then young men, while in the forming peri- 
od of character, wish to pursue, in subsequent 
life, an honorable course^ and have a reputation 
unblemished, and a character irreproachable 
among men ; if in fine they would have the ap- 
probation of God, let them seek, as associates, 
those whose minds are elevated, and whose hearts 



60 



LECTURES TO YOUNG MEN. 



are pure, while they avoid, as much as in them 
lies, the society of such as would intellectually 
degrade, and morally pollute them. And let 
them select such books and papers, as are valua- 
ble, and instructive ; such as will be intellectu- 
ally elevating, and morally purifying. Let them 
study the works produced by men of great minds 
and pure hearts. 

2. We learn from this subject where much of 
the moral danger of young men is to be found, 
It lies in the deleterious influence of other minds, 
acting upon them. 

In this world, made up of all the varying 
shades of character, there are almost everywhere, 
some, intellectually degraded, and morally de- 
based. And hence every young man is liable to 
come in contact with such. 

Not only are there those lost to virtue and re- 
spectability themselves, but their delight and 
their labor is to ruin others. In the expressive 
language of scripture, " they sleep not except 
they have done mischief ; and their sleep is taken 
away unless they cause some to fall. 55 

It is as much as a young man's character, and 
usefulness, if not his life and immortality, are 
worth, to mingle in such society ; for when once 



FORMATION OF CHARACTER. 



61 



he has yielded to its influence, the down-hill 
course is easy. u Facilis descensus Averni." 

Many a young man has had occasion, in a 
states-prison, or on the gallows, to bewail, with 
the most heartrending lamentations, the corrupt- 
ing influence of evil associates. I have heard 
the prisoner sigh, and groan, over theirs* yield- 
ing to such influence, until my own heart has 
ached, and bled. 

" Evil communications corrupt good man- 
ners. 5 ' No axiom in mathematics is plainer than 
this. No truth in the scriptures is more fully 
corroborated by the experience of all past ages. 
By means of immoral and licentious books, as 
well as by evil associates, many a young man 
has been lost to virtue, and to society, and end- 
ed his days in a state-prison, or on a gallows.. 
And yet the cupidity of a class of low, and un- 
principled publishers, and venders, is flooding 
the world with the lives of felons, and harlots, 
written in a style to divest vice of its deformity, 
and make crime appear at worst, but a misfor- 
tune, while the dexterity with which it was com- 
mitted is virtually applauded. For the paltry 
sum of a shilling, they would not hesitate to ruin 
a soul. 



62 LECTURES TO YOUNG MEN. 

I would then in conclusion say to young men,, 
as you value reputation and character ; as you 
value honor, respectability and usefulness ; as 
you value success and happiness in life, and 
peace of conscience in a dying hour ; and above 
all as you value the approbation of God, and glo- 
ry, honor and immortality beyond the grave — 
beware of bad company — beware of bad books. 
Pass by, come not near them, for it is your life. 
Their way " is the way to hell, going down to 
the chambers of death." 



LECTURE IV, 

THE CHOICE OF A PROFESSION. 

IProyerbs 3 : 6. — In all thy ways acknowledge hirri-, 
and he shall direct thy paths. 

There is a period in the life of every young 
man, when he must select his field of labor for 
subsequent years; or in other words when he must 
decide definitely, and conclusively, what occupa- 
tion he will pursue, and in what business he will 
spend his best energies. This is an important 
time to every individual. It is a kind of turning 
point in life> and involves consequences moment 
tous and lasting. It influences, if it does not 
control, one's whole subsequent course of life. 
Not only is his success in future years, but much 
of his happiness also, for time, if not for eternity > 
depending upon it. 

And yet it not unfreqently happens, that sev* 
eral successive years of this most interesting and 
precious season of human existence, run to waste, 
and are lost in fruitless efforts to decide what 



04 



LECTURES TO YOUNG MEN. 



worldly vocation to pursue. One occupation' 
is followed for a season, and then abandoned 
and another is substituted in its stead, and that 
eventually gives place to a third. Whether this 
results from the difficulty of settling the question,, 
or from fickleness of mind, or from a vain desire- 
to move in some sphere for which God in creation,, 
and Providence, has not fitted them, or from 
some other cause, it is not necessary now to de- 
cide. Some, in the exercise of wisdom and 
sound judgment,- evidently decide this question 
correctly, and their labors are crowned witb 
success, and their pathway in life is compara- 
tively smooth and easy. Others, from some 
cause, evidently misjudge, and mistake their 
profession, and thus meet disappointment at eve- 
ry step, and tread a thorny path through this- 
world. 

I propose in this lecture to mention some few 
principles which it would be well for every 
young man to ponder, when deciding what oc- 
cupation to pursue, or in what profession he will 
labor for life. 

1. In the first place he should regard it as an 
established principle, that he is to labor, in some 
department. The decree issued by God, against 
man is, " In the sweat of thy face shalt thou eat 



CHOICE OE A PROFESSION. GO* 

bread, till thou return unto the ground." Though 
by Divine Providence there are in the human 
family, some few sons of fortune, who inherit 
immense wealth, on whom it may be said in the 
language of a Poet, 

M The clouds drop down titles and estates," 

yet this is not the common lot. And even in 
the case of those few, it remains to be shown, 
that they do not pervert their own existence, and 
abuse the gifts of a kind Providence, by a life of 
indolence, and pleasure. Labor is the common- 
lot of man. Such is the fact, whether we regard 
it as a blessing kindly granted by indulgent 
Heaven, or as a withering curse, sent in conse- 
quence of sin. God, in these latter days, works 
no miracle, for the sustenance of any of his 
creatures. He neither rains down manna from 
heaven, nor sends ravens with food, nor does he 
preserve raiment that it waxes not old. The 
earth does not produce its fruits spontaneously, 
but as the reward of cultivation. The products 
of human skill and art are not brought to per- 
fection, but by toil, perhaps the most severe. 
He who thinks therefore, under the ordinary 
providence of God, to live and enjoy life, and 
receive liberally the good things of this worlds 
7 



66 



Lectures to young men. 



without labor, is radically mistaken, in his views, 
and will sooner or later find it so. For when he 
comes to reap the fruit of his folly, he will learn, 
that the sluggard who " will not plow by rea- 
son of the cold, shall beg in harvest and have 
nothing. 5 ' 

And yet hardly anything is more common, than 
for young men, at the age of which I am speak- 
ing, to flatter themselves, that there is some 
royal privileged road to travel through life; some 
method by which to amass wealth, or at least to 
gain a comfortable subsistence, without labor ; 
some way to reach some lofty eminence sought 
without toil ; in fine, some way to reap the re- 
wards of industry, without the expense. 

With this view they look eagerly around them 
to find that path, all strewed with flowers without 
thorns ; that beautiful street whose pavement is 
of pure gold, and of precious stones. But when 
they come to travel what to them appears in 
prospect most like it, they too often find, that 
where they anticipated flowers, nothing but 
thorns grow, and instead of pure gold, and 
precious stones, dross vastly preponderates. 

Some appear vainly to suppose' that nothing 
can be called labor, or demand toil, but physical 
exertion- — some manual effort, or bodily servi- 



CHOICE OF A PROFESSION. 



63 



tude — such as the work of the agriculturist, 
the mechanic and the manufacturer. They look 
at the merchant in his shop with his goods and 
wares, and to their cursory observation, his is a 
life of ease, and freedom from labor. In their 
view, he reaps without sowing, and gathers without 
strewing. To him all is gain, and no loss ; all 
is pleasure, and no pain. And yet could they 
lift the curtain, and see behind ; could they 
clearly perceive the wear and tear, of both body 
and mind ; the care, and anxiety, and dis- 
appointments, occasioned by the changes of 
times, and the fluctuations of the market, they 
would find that his was anything but a life of 
indolence and ease. 

They stand and look at literary and profes- 
sional men, whose labor is mainly intellectual, 
and to their superficial view, here appears to be 
life without labor, and reward without toil. Such 
men are too often regarded as the mere consum- 
ers of the fruits of other men's labors, and as, if 
not living upon charity, at least filching from 
*the laboring man his hard earnings. Young 
men sometimes direct their attention to literary 
pursuits, as the way to rise above work and to 
glide smoothly, and easily through life. And 
yet never was a greater mistake made by man. 



•68 



LECTURES TO YOUNG MEN. 



There is in truth no labor more severe ; no toil 
more wearing than that of the mind. There is 
nothing so prostrating even to the body, as in- 
tense mental application. The teacher laboring 
to impart truth, and explain the principles of 
science ; the physician watching the develop- 
ments of disease, with the deep conviction that 
life or death, may be the result of his prescrip- 
tions ; the clergyman investigating eternal 
truth, by day and by night, and watching 
for souls as one " that must give account 
ihe lawyer entrusted with the interests of his 
client, and the statesman burdened with the 
affairs and responsibilities, of a nation ; these, 
all lead anything but lives of indolence, and ease. 
If there be labor, and toil, on the earth,, it is 
found in some, if not all, of these departments. 

Many a professional man of eminence in his 
profession has been known to sigh, and ardently 
long for the life of comparative ease, and freedom 
from labor, enjoyed by the farmer, and the me- 
chanic. I do not make these remarks to deter 
any young man from entering, and pursuing, a 
mercantile, or professional life. Far from it. 
But my object is to correct the mistaken idea, 
•that this is the way to live in indolence. In 
whatever useful business a man engages, ha 



CHOICE OF A PROFESSION. 



(j9 



cannot succeed without labor, and steady appli- 
cation. I would then have every young man 
make up his mind deliberately, that in whatever 
profession he engages, or whatever occupation 
he pursues, he must expect to make vigorous ex- 
ertions, either of body, or of mind, or of both. 

2. Every occupation which is necessary and 
useful, is an honorable calling, and should be so 
regarded by all. The road to respectability and 
honor, runs through no one profession, or occu- 
pation. The services of the agriculturist, the 
manufacturer, and the mechanic, as well as the 
labors of the professional man, being essential to 
the public good, those who properly pursue any 
of these callings, contribute to the welfare of 
society, and should be regarded as valuable citi- 
zens, if not benefactors to their race. No useful 
occupation should ever be despised, or regarded 
as degrading ; nor should those, who honestly, 
and lawfully pursue it, be less esteemed on this 
account. 

Among the Romans there was anciently this 
proverb, "It is not the house that honors the 
man, but the man the house." So I will say, it 
is not the profession, or the occupation, if a law- 
ful and useful one, that honors the man, but the 

man that honors the profession. In whatever 

7* 



70 



LECTURES TO YOUNG MEN. 



necessary calling a man is engaged, let him act 
well his part, " there all the honor lies." 

It is not occupation, or profession, place or 
station, that makes a man great, or small, hon- 
orable, or dishonorable, noble and dignified, or 
mean and degraded. A man in any employment 
or station is not for this alone the greater, 
neither is he the less. Though situation and 
circumstances may be favorable or unfavorable, 
to the development of one's energies, still it is 
" true worth that makes the man," and secures 
our homage. 

A poet well asks, 

" Can place, or lessen us, or aggrandize? 
Pigmies are pigmies still though perched on Alps ; 
And pyramids are pyramids in vales, 
Each man makes his own statue, builds himself. 
High worth is elevated place." 

True greatness will be great anywhere, while 
teal littleness, will always be small, in whatever 
place or station. The history of the past is full 
of rich valuable instruction on this point. The 
men who have been distinguished in the world 
as benefactors of their race, and ornaments to 
the society in which they moved ; who have been 
eminent for their deeds of virtue, and nobleness, 
have belonged to no one profession. They have 



CHOICE OF A PROFESSION. 



ri 



t>een found in all the walks of honest industry.. 
This is true not only in our own country, but in 
others also. 

Many of the illustrious dead, who while living 
astonished the world, and whose writings and 
influence still survive after the lapse of centuries, 
if not of thousands of years, belonged to what 
are sometimes called the humbler walks of life, 
and performed the kind of labor sometimes 
thought degrading. The patriarchs were shep- 
herds. So also were Moses and some of the 
prophets, as well as David the king, and sweet 
psalmist of Israel. Paul the great apostle to the 
Gentiles, though a scholar of eminent attain- 
ments, yet wrought at tent-making. Mahomet 
the celebrated impostor, whose influence now 
after the lapse of more than a thousand years 
controls the religion of more than sixty-five mil- 
lions of the human family, was his own servant, 
and shrunk from no labor in that capacity. 
" Esop and Terence, whose names will live while 
language lives, were slaves." I need not men- 
lion names and employments. It is sufficient to 
say, that men who have been distinguished for 
scientific discoveries, and improvements in the 
useful arts ; who have stood high in civil life, 
and wielded the destinies of nations, who have 



72 



LECTURES TO YOUNG MEN, 



been distinguished at the bar, and on the bench* 
and who have ministered in holy things, have 
belonged to all the various walks of life. They 
have thus shown that it is neither place, nor 
office, nor occupation, that makes, and honors 
the man, but the man, that honors the place, the 
office, or the occupation. And they have thus 
proved, that greatness will be great anywhere ; 
while other examples equally prove that littleness 
will be small, though raised by station and office 
to the highest point. Other arguments might if 
necessary, be used to show that every useful and 
honest calling is honorable, and may lead to 
distinction, and eminent usefulness on the earth. 
Let no young man then, in selecting his field 
of labor for subsequent years, feel as though any 
walk of lawful and honest industry would in the 
least necessarily degrade him, or be any bar to 
usefulness and greatness. 

3. The leadings of Divine providence should 
be duly consulted. This, I think, is taught in 
the text. ' 6 In all thy ways acknowledge him — 
the Lord — and he shall direct thy paths." There 
is a leading of providence, which should be re- 
garded in all the affairs of this life, yet in nothing 
more truly, than in the choice of a profession . 
God has endowed the members of the human 



CHOICE OF, A PROFESSION. 



73 



family with a diversity of natural gifts. All have 
not equal powers either of body, or of mind. 
One is by nature better fitted for a particular 
employment than another. His peculiar powers 
of body, or of mind, adapt him to that peculiar 
labor. Another, having talents equally great, 
yet of a different kind, is better adapted to some 
other profession. God has thus capacitated each 
individual as it seemed good in his sight, and all 
with wise reference to the great end of creation. 
And not only so, but in his providence he has 
placed them in widely different circumstances, 
and conditions. Some are where one vocation 
is most needed, and others where some other is. 
In deciding this question then, each individual 
should consult his powers of body and of mind ; 
his genius and taste for any particular occupa- 
tion ; the circumstances in which he is placed ; 
and above all he should diligently inquire, how he 
can most successfully accomplish the greatest 
good, and, to the utmost of his abilty, fulfull the 
great design of his existence. 

In thus consulting the leadings of providence, 
divine wisdom, and guidance should be earnestly 
sought, by prayer. This is not too small, or 
trivial a matter to be laid before God in fervent 
supplication, for direction ; for, the welfare of 



74 



LECTURES TO YOUNG MEN. 



the individual, and the glory of God are inti- 
mately connected with it. There is indeed 
nothing which it is proper for a man to do, re- 
specting which it is not fit that he should ask 
counsel of God. And when an individual is 
doing that, for the success of which, he cannot 
ask the divine blessing, or respecting which it 
would be improper to pray, it is time for him to 
pause and consider. The direction of an apostle 
is, " in everything, by prayer and supplication, 
together with thanksgiving, let your requests be 
made known unto God." Ignorant and short- 
sighted as we are, we need that wisdom which is 
from above, and that knowledge which can come 
from God alone. Moreover the instruction of 
the Saviour to pray for daily bread, implies at 
least an equal propriety in asking his guidance, 
as to the proper way and means of obtaining that 
food. We equally need a blessing on the means, 
as on the end. God has denounced a wo 
against the rebellious children, that take counsel 
but not of him. 

4. There is a promise of divine guidance to 
those who seek it. " In all thy ways acknowl- 
edge him, and he shall direct thy paths." He 
who properly seeks aid and direction from on 
high, may reasonably expect to be divinely led in 
the way that he should go. 



CHOICE OF A PROFESSION. 



75 



I do not say that God will speak to him in an 
audible voice ; nor that he will communicate to 
him by visions, and revelations f but that he will 
so order the arrangements of his providence, as 
to make the path of duty appear straight and plain. 
Difficulties will be removed, and doubts give way. 
God does often, thus answer the petitions of 
those who seek his face. When Solomon was a 
young man, just starting off in life, and taking up- 
on himself the responsiblities bequeathed to him 
by his royal father, God directed him to ask what 
he would. And Solomon said, " I am but a 
little child ; I know not how to go out, or come 
in." " Give thy servant therefore an under- 
standing heart/' This prayer pleased the Lord. 
And God said unto him, " Because thou hast ask- 
ed this thing, and hast not asked for thyself long 
life; neither hast asked riches for thyself; but 
hast asked for thyself understanding, to discern 
judgment, behold I have done according to thy 
words ; lo I have given thee a wise and an under- 
standing heart." " And I have also given thee 
that thou hast not asked, both riches and 
honor." 

Others, if like Solomon they seek direction of 
God, may obtain it, and not this alone, but with 
it other needful things. The promise of the Sa- 



LECTURES TO YOUNG MEN, 



viour amounts virtually to this, when he says,- 
" Seek ye first the kingdom of God and his 
righteousness ; and all these things shall be 
added unto youP Those who sincerely and 
earnestly look to God for direction, and cheer- 
fully follow the leadings of his providence, may 
expect divine guidance, in the performance of 
their part on the theatre of life. Let it be the 
steady unwavering aim of an individual, to ac- 
complish the greatest good in the world, with a 
readiness to pursue that vocation, which will 
most succesfully result in this, and 1 then let him 
take counsel of God, and he may reasonably ex- 
pect, that God will direct his paths, Such are 
some of the leading principles, proper to be ob- 
served, by young men^ in selecting a profession, 
or occupation for life. 

But whatever be the choice, when once it is 
made, there should be decision, firmness and 
perseverance, in pursuing it. Without these., 
nothing great, noble or praiseworthy can reason- 
ably be expected. Without these, multitudes fail 
of accomplishing any important undertaking,, 
and at the last have to regret, that life has run> 
to waste ; that all their plans have failed, and all 
their purposes are broken. That was a most 
emphatic and instructive declaration of the patri- 



CHOICE OF A PROFESSION, 



n 



arch Jacob to Reuben his first-born, " Unstable 
as water, thou shalt not excel." No man can 
excel in anything valuable, if destitute of stabili- 
ty, decision and perseverance. Without these, 
genius is powerless, and talent worthless. With- 
out decision, little that is valuable will ever be 
attempted, and without perseverance, nothing 
great and important, will be completed, if com" 
menced. 

No valuable enterprise was ever yet under- 
taken, where there was not some obstacle to be 
removed, and some difficulty to be overcome. 
He who has not the firmness and perseverance, 
to grapple with these, and overcome them, can- 
not, of course, excel. And he who shrinks back 
in view of the difficulties which he meets in one 
department of labor, and enters another, with 
the expectation that his pathway will be smooth 
there, will ordinarily find, as the result of the 
experiment, greater obstacles still. 

Yet it is painful to notice the numbers who 
start off in life fresh and ardent, and full of .hope, 
who, for lack of these qualities of mind, never 
accomplish anything valuable. They are always 
changing from one thing to another, and as the 
result, succeed in nothing. They go through 



78 LECTURES TO YOUNG WEN. 

life, and at length lie down in death, the world 
being no better for their having lived, and, it 
may be, no worse for their departure. 

I look over the list of young men, with whom 
I have been familiarly acquainted, who com- 
menced life with me. And it is painful to see 
how many of them, have thus far failed of 
accomplishing anything like what they ought to 
have done, so far as the affairs of this world are 
concerned. Of the number of those who started 
off with me, with enthusiastic ardor for a Col- 
legiate course of study, and a professional life, I 
think it safe to say that hardly one half, ever en- 
tered College. Many of those who did, fell off 
before the course was completed. And of those 
who finished it, numbers have accomplished 
nothing since. They seem to be wanting in 
nerve, and energy, to grapple with difficulties^ 
and overcome obstacles. Essentially the same 
might be said respecting those of any other vo- 
cation, or pursuit in life. Vast multitudes do 
virtually nothing, for want of firmness and per- 
severance, to pursue a course unto the end of it. 
While they have a clear sky, and prosperous 
gales, they sail smoothly along, but when the 
storm gathers, and tempests blow and beat, 



CHOICE OF A PROFESSION. 



79 



and the waters roll high, they abandon the voy- 
age, and give up the ship. All that has been 
done, is really lost, because more is not accom- 
plished. 

I have in a previous lecture discussed, accord- 
ing to my ability, the great object of life. In 
any useful vocation, that object may be gained, 
and should always be kept distinctly in view. 
This, as the great animating principle, should 
nerve up every young man to grapple with diffi- 
culties, and surmount them, and to hold on a 
steady, and even course unto the end of life. 

In the natural world, it is sometimes expedient 
to transplant a young tree. Removed to a dif- 
ferent soil, or a more favorable locality, it may 
ultimately be more productive, and more profita- 
ble to the owner. But it needs no argument to 
■ prove, that if this process be repeated every year, 
such tree will never strike deep its roots, nor 
spread wide its waving branches^ nor acquire 
strength to withstand the wintry winds, nor be 
productive of much fruit. It must always be 
dwarfish, if not barren. 80 it may sometimes be 
wise and expedient for young men to leave one 
occupation, and one field of labor, for another. 
By so doing, they may make their influence more 



80 



LECTURES TO YOUNG MEN. 



directly, and powerfully felt, for the good of the 
world, and may more successfully glorify God— 
the great object of life. 

But a frequent repetition of this must of ne- 
cessity have the opposite tendency. Every such 
change is attended with some loss of time — 
equally precious as gold — and new and unexpect- 
ed obstacles are found in the path. The effect 
on the individual, of frequent change, is similar 
to that on the tree annually transplanted. Little 
that is valuable for this life, or the next, will be 
accomplished. 

I will say then to you who are now before me, 
act wisely and coolly in selecting your calling 
for life. And having once chosen it, let your 
whole course be marked with decision, and firm- 
ness, and perseverance. Keep the glory of God 
as the great object of existence constantly before * 
you, as your pole-star. To that let your course 
be directed with an unerring aim. By so doing, 
you may expect success in life, and you will 
make your influence felt upon society, and the 
world for good. 

Your life will be filled up with duty, and use- 
fulness, and God will be honored. And when 
you shall be removed from earth, you will leave 



CHOICE OF A PROFESSION. 



81 



behind you a salutary influence, and your mem- 
ory will be blessed. Others stimulated by your 
example, may be led to walk in your footsteps, 
and thus find the road to usefulness, to happi- 
ness, and to heaven. 



LECTURE V. 



TEMPERANCE. 

1 Corinthians 9 : 25. — Every man, that strive th for 
the mastery, is temperate in all things. 

If young men will form a symmetrical, well- 
balanced character, and attain the true dignity 
of man, and answer life's great end, they must 
be " temperate in all things.' 5 The passions and 
appetites must be held in check with a firm and 
steady hand, and be kept at all times in due sub- 
jection. All excess, in things lawful and proper, 
must be avoided, and entire abstinence must be 
practiced in relation to things unhallowed and 
pernicious. The connection between temper- 
ance "in all things " and success in the appro- 
priate business of life, is most close and intimate. 
Perhaps I may say that the former sustains the 
relation to the latter of cause to effect. For 
whatever contributes to health of body, and vig- 
or of intellect; and purity of morals, tends to 



TEMPERANCE. 



83 



qualify an individual to act well, and manfully, 
his part, and thus to accomplish the great object 
of life. On the other hand, whatever tends to 
debilitate the body, and enervate the mind, and 
lower down the tone of moral feeling, presents 
obstacles to success in any honorable and use- 
ful pursuit, if it do not utterly obstruct the path, 
and bar all progress. This is the direct tendency 
of intemperance of every kind, and name. As 
they, who strove for the mastery in the Grecian 
games, were required to be " temperate in all 
things/' as a necessary qualification for success in 
running for a corruptible crown, even so they, who 
will successfully run the race of life, and in the end 
come off victorious, and go down to death full of 
years, respected and honored by the living, and 
be crowned with immortal glory beyond the 
grave, must be " temperate in all things" 

1. This is necessary in order to bodily health 
and activity, and consequently to length of life. 
There are physical laws, in accordance with 
which, our health is best preserved, and our lives 
longest continued. For an individual at all 
times, and in all matters, to regulate his course of 
life by these laws, is thus far, to be temperate in 
all things. He thus does, what in him lies, to 
preserve, in a healthy state, all the functions of 



84 LECTURES TO YOUNG MEN. 

the body, and thereby to prolong his earthly ex- 
istence. 

A violation of any of these laws, whether by 
eating or drinking, or the improper indulgence 
of any appetite or passion ; or by unnecessary 
exposure, tends to derange the corporeal system ; 
to lessen its power and activity ; to induce dis- 
ease, and thus bring on premature death. All 
such violations may be classed under the com- 
prehensive term intemperance. He who will 
live long and see good days must scrupulously 
regard the laws of his physical existence. In 
some cases the violation of a physical law is fol- 
lowed by ill effects, as suddenly, as the thunder 
follows the lightning. In other cases, the effect 
is more remote, though none the less sure and 
painful on that account. Yet from the fact that 
the effect is sometimes so long delayed, it is not 
uncommon for individuals to flatter themselves 
that it will never come at all. Hence they fre- 
quently indulge in practices, which would oth- 
erwise be avoided. An individual of sane mind 
does not recklessly throw himself from a preci- 
pice, because he perceives, as the effect of such 
an act, imminent danger ; perhaps immediate 
death. Yet he may run as great a risk, and as 
assuredly bring on premature death, by some 



TEMPERANCE. 



85 



. practice, whose effect will come on by slow, and 
perhaps insensible degrees, as if he were to com- 
mit suicide at a single stroke. Still because the 
effect is awhile delayed, and judgment appears 
for a time to linger, many are slow to learn, and 
believe what is true, in such cases. 

No law of our physical existence can for once 
be violated with perfect impunity. Repeated 
violations shatter the constitution, and bring on 
death before the time. Hence of many, it may 
be said, they do not live out half their days, in 
consequence of the continued violation of the 
laws ordained of God, for the preservation of 
health, and the continuance of life. A certain 
amount of food is necessary to preserve life. 
And yet all excess in eating is injurious. It is 
right for an individual to eat to live. Bat for a 
man to live to eat is to place himself at least on 
a level with a brute. Gluttony is classed in the 
scriptures with deeds of the darkest dye. Its 
physical consequences are always painful. Es- 
sentially the same effect is produced on the cor- 
poreal system, by fruitless endeavors to make the 
digestive organs work up indigestible materials. 

All irregularity of habits — the change of day 
into night, and night into day, either for business, 
or pleasure, for labor, or amusement — is injuri- 



86 



LECTURES TO YOUNG MEN. 



ous to health and vigor of body. It relaxes the 
muscles, and unstrings the whole system. And 
so of the unhallowed indulgence of any appetite, 
or passion. Emphatically is this the effect of 
the inebriating cup, as well as of various narcot- 
ics in too common use. These things cannot, 
even in small quantities, be indulged in, with 
impunity. This is admitted, I believe, at the 
present day, by all candid, scientific men. 

The necessity of temperance in order to bodi- 
ly strength and vigor was well understood by 
the ancient Greeks, to whom the text alludes. 
In their athletic exercises, great strength and en- 
durance and agility were demanded. And they 
well knew, that these qualities could not be ex- 
pected, but by " temperance in all things." 
Hence great preparations were made for their 
performances. " Would you/' says Epictetus, 
xi be a victor in the Olympic games? So in 
good truth would I, for it is a glorious thing ; 
but pray consider what must go before, and what 
may follow, and so proceed to the attempt. You 
must then live by rule ; you must oblige yourself 
•to constant exercise at the appointed hour, in 
heat and cold ; you must abstain from wine, and 
cold liquors, in a word you must be submissive 



TEMPERANCE. 



to all the directions of your master, as to those 
of a physician. " 

Horace conveys the same idea, when he says, 
as translated by an English poet, 

"A youth, who hopes the Olympic prize to gain. 
All arts must try, and every toil sustain, 
The extremes of heat, and cold, must often prove,. 
And shun the weakening joys of wine and love." 

These ancient Greets acted on a principle of 
sound philosophy. Bodily health and vigor can' 
be successfully preserved, only by temperance in 
all things. The most temperate, other things 
being equal, enjoy the best health, can perform 
the most labor, endure the severest toils, and 
they have the chance of the longest life ; while 
intemperance of every kind, and name, and de- 
gree, tends to debilitate the body, and unfit it 
for severe labor. It lessens its vigor, if it do not 
make it sickly, and in appearance cadaverous. 

It is no argument against this, that individu- 
als of intemperate habits have sometimes Been 
known to perform great feats, and to enjoy com- 
paratively good health, living even to extreme 
old age. Their health, and strength, and long 
life, were not because of their intemperance, but 
in spite of it. They were probably endowed 



68 



LECTURES TO YOUNG MEN. 



with an iron constitution, which could endure al- 
most any thing. With such a constitution, and 
habits of temperance, they might have done still 
more, and have lived still longer. It may be, that 
even they cut short their days by their irregular- 
ity of habits. 

2. Temperance in all things is essential in or- 
der to intellectual strength and activity. While 
we live on the earth, there is a most intimate 
connection, and strong bond of sympathy, be- 
tween the body and the mind. What touches 
the one affects the other also. A cheerful state 
of mind for example, is conducive to bodily 
health. Continued sorrow and sadness injure 
the body. Severe intellectual toil often wears 
upon the body, even faster than manual labor. 
Continued care, anxiety, and perplexity, bring on 
gray hairs. On the other hand, the state of the 
body powerfully affects the mind. When the 
body is exhausted, the mind is wont to flag. 
When disease preys upon this, the mind is often 
greatly disturbed, sometimes deranged. Some 
conditions of the body produce a deep mental 
gloom ; while the healthy exercise of all the 
bodily functions tends to intellectual vigor and 
activity. Intemperance then, by its action upon 
the corporeal system, produces a corresponding 



TEMPERANCE. 



89 



effect upon the mind. It enfeebles the intellect ; 
clogs its operations, and makes its perceptions 
dim, and uncertain. 

Though it is true, that the exhilarating effect 
of the inebriating cup may give a temporary in- 
tellectual spur, and animation, yet that exhilar- 
ation being passed off, the mind falls as much 
below its level, as it has been raised above it. 
Such effect, being repeatedly felt by the mind 
must enfeeble it, if it do not ultimately produce 
permanent insanity. 

So also of food. When the digestive organs 
are overloaded ; or are required to operate upon 
indigestible materials, the intellectual powers are 
at once affected. There is a dullness of mind, 
as well as a drowsiness of body. This, often re- 
peated, tends to produce mental imbecility, if 
not in the end idiocy. 

An individual to be mentally vigorous andac- 
tive ; to perform any great amount of intellectu- 
al labor ; to do any thing in this department 
which shall be valuable and praiseworthy ; in 
fine, to perform that amount of melital labor 
which he ought, must " be temperate in all 
things." 

3. Equally, if not more, essential, is temper- 
ance to moral purity, and greatness, as it is to 
9 



90 



LECTURES TO YOUNG MEN. 



bodily health, and mental vigor. Without it, no 
man will be likely to have that keen perception 
of right and wrong, which he ought to have ; 
nor that nice discrimination in all matters of 
morals and religion, which is desirable. His 
conscience will be to some extent blunted ; his 
moral sense obtuse; and hence it cannot ordina- 
rily be expected, that his heart will be pure, and 
his practice correct. While it is true, that all 
intemperance is not only itself immoral, but 
tends also to other immoralities in conduct, it is 
equally true, that some kinds of it are in them« 
selves worse, and in their effects more demoral- 
izing, than others. Some species of it tend to 
make a man brutish ; and to bed his memory 7 
and his body together, in the dust. Other kinds 
of it, make him fiendlike in spirit, in conduct, 
and in character. Every thing which is pure, 
and lovely, and desirable, seems to be entirely 
obliterated. The voice of conscience appears to 
be utterly silenced. The spirits of darkness 
seem to have taken possession of the man, and 
to control him at their will. Intemperance of 
this kind is not only grossly immoral, but it is 
one of the most fruitful sources of all the other 
immoralities and crimes, ever committed on the 
earth. 



TEMPERANCE, 



91 



I have thus far spoken of the general tendency 
of intemperance of every kind, to undermine the 
constitution ; ruin the health ; impair the senses; 
inflame the passions ; darken the reason ; pervert 
the judgment ; enslave the will : and demoralize 
the man : and hence the necessity of temperance 
in all things, in order to the successful perform- 
ance of the appropriate duties of life, and the at- 
tainment of life's great end. 

The truth of the preceding remarks might be 
easily illustrated and proved, by a careful exam- 
ination of the effects of any one kind, or species 
of intemperance. I will however select one kind 
alone, as an illustration of all. Take, if you 
please, that species of intemperance which con- 
sists in the use, as a beverage, of intoxicating 
drinks, of whatever kind, or name. It needs no 
argument to prove, that such beverages are not 
needful for persons in health. That they are 
injurious to the bodily system, has been demon- 
strated a thousand times. This fact has been 
proved, and proved, until it stands out with the 
prominence, and clearness of the sun in the 
heavens at mid-day. Even when taken in quan- 
tities too small to produce intoxication, its effect 
is still deleterious. It has been shown time and 
again by actual experiment, that men can better 



92 



LECTURES TO YOUNG MEN. 



endure toil and fatigue, and perform more labor^ 
in the long run, without than with it. The health 
is better, and the muscles are firmer. The 
world is full of testimony to this point. To 
mention but one or two. 

When Daniel and his companions refused to 
defile themselves with the portion of the king's 
meat, and the wine, which he drank, and lived 
on pulse and water, their countenances grew 
fairer, and fatter in flesh, than the countenances 
of those who ate their portion of the king's meat, 
and drank the wine. 

"A few years ago," says one, "a number of 
British officers were taken prisoners in India, 
and thrown into prison, where they were allowed 
nothing but rice and water. Many of them went 
into the dungeons with diseases, and complaints 
of different kinds. But when released after sev- 
eral years confinement, they came out in health. 
On their return to the army, they found them- 
selves high in rank, their superiors in office, hav- 
ing freely used spirits, being mostly dead. It 
would be easy to collect a multitude of facts of 
a similar character. 

Much more sudden and deleterious, is the ef- 
fect of intoxicating drinks when excessively used. 
It is seen in the bloated visage ; the bloodshot 



TEMPERANCE. 



eye ; the tottering step ; the palsied hand ; and 
the downcast look, indicative of a sense of deep 
self-degradation. It is seen in the haggard look, 
and wo-worn visage, as well as in the wounds 
without cause, and the redness of the eyes. The 
drunkard is proverbially a loathsome, and repul- 
sive object. 

But bad as is its influence upon the body, its 
effect upon the immortal mind is still worse. It 
impairs the inner man ; shatters the intellectual 
constitution ; dethrones reason, and sears the 
conscience. It makes a total wreck of all that 
might be great, and noble, and dignified in man. 
Alas what multitudes of intellectual lights, which 
might have shown as suns in the firmament, 
have, by this one cause alone, been quenched in 
utter darkness. They have even been extin- 
guished at mid-day, if not before they reached 
their meridian. 

And then look at its moral effect. See what 
crimes it has led men to commit ; what deeds of 
darkness to perform. What moral blight and 
desolation have followed in its train ! How has 
its influence been felt in the peace of families 
destroyed ; in the sighs of broken friendship ; 
and in the destruction of all earthly, as w r ell as 
all immortal hopes. It not only ruins its victim , 
9* 



94 



LECTURES TO YOUNG MEN. 



but by making him devoid of reason, and giving 
him the fierceness of the lion, and the tiger, or 
rather by transforming him into a fiend, it makes 
him a terror to all around him, a scourge to his 
race, and a curse to the earth. The history of 
the past, as well as the observation of some of 
us now living, more than sustains all these re- 
marks. 

How often has the strong man been made 
powerless, and laid prostrate at our feet by the 
inebriating cup. How often has the brightest 
intellect been clouded, and sunk into obscurity 
by this same cause. How frequently have the 
finest sensibilities been blunted ; the tenderest 
feelings hardened ; and even natural affection 
overcome by this means. And more than all, 
what multitudes have been sent prematurely to 
perdition, by this unhallowed practice — for, 
" drunkards shall not inherit the kingdom of 
God." Those men who have stood forth with 
prominence, as benefactors of their race ; those 
who have been distinguished as intellectual lights 
in the world ; who in fact are worthy patterns 
for others to imitate, have generally been " tem- 
perate in all things." 

Milton, the master-poet of modern times, de- 
scribed by one as a " seraph, burning with a 



TEMPERANCE. 



-calm love of moral grandeur, and celestial puri- 
ty," whose writings will live while the world 
shall stand, it has been said, " was temperate, al- 
most to abstemiousness." Sir Isaac Newton 
too, the prince of philosophers, whose intellect 
was of the highest and clearest order, when 
writing some of his most celebrated works, it fs 
said, drank nothing but water. John Locke, 
that mighty giant in intellect, who did more than 
any philosopher of his day, or of preceding times, 
to lift the veil from the human mind, was a man 
of like habits. Many other illustrious names 
might easily be mentioned, were it necessary. 
These men so renowned in science, and litera- 
ture, would not and could not have been what 
they were, but by their habits of strict temper- 
ance. 

On the other hand, men equally well endowed 
by nature, have failed to accomplish any thing 
great, or peculiarly valuable, by pursuing an 
opposite course. By intemperance they have 
scourged the earth, and ruined themselves. 
Alexander, the great, marked his pathway with 
blood ; under the influence of the inebriating 
cup killed the preserver of his own life ; and 
having conquered the world, he was himself 
conquered by inebriation, and went down to the 
grave a young man, 



96 



LECTURES TO YOUNG MEN. 



And here, it is worthy of remark, in respect 
to all those who have Jed a drunkard's life, and 
died a drunkard's death, and filled a drunkard's 
grave, and gone to a drunkard's hell, that they 
entered this downward road, not fully at once, 
but by degrees. The beginning was small, but 
the progress was uniformly accelerated, and fa- 
tally sure, till the shades of moral darkness 
gathered around them, and their sun set behind 
a cloud. 

I would say to young men then, if you wish to 
pass through life with respectability ; if you will 
do honor to yourselves ; if you will seek your 
own greatest good, and have your pathway 
through life marked with usefulness, and finally 
have your sun set on a clear sky, and expect to 
see it rise again in " glory, and honor, and im- 
mortality," " be temperate in all things." Pay 
due regard to the laws of your physical, intellec- 
tual, and moral being. Shun every thing which 
is at variance with these. Avoid every thing 
which is a violation of them, as you would the 
cholera. Especially come not nigh the inebriat- 
ing cup, under whatever name. " Look not 
thou upon the wine when it is red, when it giv- 
eth his color in the cup, when it moveth itself 
aright At the last it biteth like a serpent, and 



TEMPERANCE. 



97 



stingeth like an adder." " Touch not, taste 
not, handle not." 

Though there may not be as strong temptation 
to intemperance now, as in some former days, 
because it is less common, and less reputable, 
still there may be danger, even now. And prob- 
ably that danger lurks more in fermented, than 
in distilled drinks. I think I have facts in my 
possession, which fully sustain me, in saying that 
in the whole history of inebriation, there has been 
more intemperance, more real drunkenness, on 
fermented, than on distilled beverages. Be that 
as it may, it is not safe for any young man, to 
touch the inebriating cup, whatever be its name. 

I would that I had the ability, to spread out, 
with the clearness of a sunbeam, before the 
minds of young men, the blighting, withering, 
and destructive effects, of intoxicating drinks, 
upon both soul and body. And I would too, 
that I could show the danger of tampering with 
these in the least degree, or in the smallest be- 
ginnings. But an angel's pen is inadequate to 
this description, and I will not attempt it. 

Not only is there with a course of inebriation, 
a waste of intellect, a loss of health, and charac- 
ter, and reputation, but in addition to those, 
&here is a loss of self-respect. I well recollect 



98 LECTURES TO YOUNG MEN. 



the case of one young man, with whom I was 
intimately associated, who ventured to tamper 
with intoxicating drink. He was what all called 
a moderate drinker. And I well remember too, 
when in an evil hour, led on step by step, he was 
helped to his lodgings, drunk. And I equally 
well remember, when that young man, the next 
morning called me aside, and freely unbosomed 
the pent-up feelings of hjs troubled soul. Such 
expressions of deep self-loathing, and abhorrence, 
and of loss of self-respect, it has seldom been my 
lot to hear. My heart ached, and bled, for him. 
But alas ! the door was open ; he had entered it 
once, and the down-hill road was easy. He was 
soon a common drunkard. 

And shall I speak of another young man, to 
show the danger of small beginnings. He was 
my intimate friend and fellow student ; of Irish 
descent ; warmhearted, noble, generous, and 
frank. The extent of his intemperance then, 
was an occasional glass of wine. His collegiate 
course was honorable to himself, and creditable 
to the institution. He left college with high ex- 
pectations, and ardent hopes. Such were his 
talents and education, and such the confidence 
of his friends in him, that even in his youth, he 
was returned to the Legislature of his native 



TEMPERANCE. 



99 



state, from one of the largest cities in this coun- 
try. In the halls of legislation, he entered upon 
a theatre admirably adapted to the development, 
and display of his talents. Would to God that I 
could draw a veil over the rest of his course, 
Suffice it to say, that by means of intemperance, 
small in the beginning, he went rapidly down, 
down, till with all the horror of delirium tremens, 
he died, even while in his youth. But for the 
intoxicating cup, he might now, as was the in- 
tention of his friends, be standing in the halls of 
our national Congress., uttering strains of moving 
eloquence, to charm, and arouse the nation. 
The history of the world is full of examples, of 
which these are specimens, which show the dan- 
ger to young men of indulging, in the least, in 
any thing which can intoxicate. It is said that 
the Spartans, who wished to instil into the minds 
of their children, the greatest horror of drunken- 
ness, used to make their slaves drink to intoxi- 
cation, and let their children look on them, and 
see how ridiculous a drunken slave appeared, 
and acted ; and that the effect of this was such 
a horror of inebriation, that the children avoided 
it. Should not the blighting effects, which have 
been beheld around us ; the wreck and ruin of 
others who have preceded us; from this prolific 



1 00 LECTURES TO YOUNG MEN. 

source of evil, warn us against pursuing a simi- 
lar course of conduct ? And especially should 
not such examples, tell with powerful effect up- 
on the minds of the young, in the forming peri- 
od of their character, before the insidious ser^ 
pent, shall entwine them in his folds, and crush 
them forever? 

Young men, the ornament of the circle io 
which you move ; the pride of doting parents j 
the hope of our country, and of the world, be- 
ware of intemperance. As you value character, 
and reputation ; as you long for success in life * 
as you desire to accomplish something great, 
and noble, and worthy of your -existence on the 
earth ; as you desire length of days, and a peace- 
ful exit from this world, and a blessed immortal- 
ity hereafter, "be temperate in all things." 

Think it not strange that I dwell upon this 
subject, and use strong language. The most 
significant words are too feeble, to express what 
I feel. It has been my lot to witness in past 
days so much of the blighting effect of intemper- 
ance, that I cannot but have strong feeling. So 
many have fallen on my right hand and on my 
left ; young, talented, ardent, full of hope, and 
of promise, and those too with whom I have been 



TEMPERANCE. 



101 



intimately associated, that I am constrained to 
say to others, come not into this path. 

It is indeed most pleasing to me to know that 
the young men of this place, are at the present 
day so free from this vice. Let them continue 
thus, and their path will be in this respect clear, 



LECTURE VI. 



COURTESY. 

1 Peter 3 > S. — Be courteous. 

The instructions of the Bible embrace all our 
relative and social duties^ not less than those 
which are, in the more common and restricted 
sense, denominated moral. Nothing, which is 
essential ; either to completeness of individual 
character, and correctness of deportment, or to 
the general welfare, and good order of society, 
is omitted. The influence of its sacred truths 
is hardly less manifest in the social relations, 
and the intercourse of man with man, and the 
general refinement of manners, than in purity of 
morals, and correctness in religion. These hal* 
lowed and powerful effects of divine truth do, to 
a very great extent, go together. A simple 
comparison of Christian nations, with those which 
are savage, or barbarous, will show this with 
sufficient clearness. Not only is the greater 
purity of the morals, and the religion, of the 



COURTESST. 



10S 



former to be traced to the Bible, but their strict- 
er attention to the social relations, and duties ; 
their superior refinement and urbanity also, are 
to be traced to the same source. Hence it may, 
perhaps, with propriety, be said, that the Bible 
is a book of manners, as well as of morals. 
, The injunction of the text, " Be courteous,'' 
instructs, and requires all, to be civil and oblig- 
ing to their fellow men, and in all their inter- 
course with others, to treat them with due kind- 
ness, attention, and respect. Though this ex- 
hortation is appropriately given to all classes of 
individuals, and to those of all ages, yet to none 
may it be more properly, and emphatically ad- 
dressed, than to the young, in the forming period 
of their character, when their habits, not having 
become firmly established, may be easily altered, 
and if wrong, corrected, and improved. 

Though my remarks at this time will be made 
with main reference to young men, yet so far as 
they will apply to others, I shall be happy, if 
they too, receive them. 

I. Courtesy is to some extent due to all man- 
kind. All have some claim on others for civil 
treatment. Considered as creatures of God, and 
as endowed by him with a rational nature, and 
destined to immortality beyond the grave, there 



104 



LECTURES TO YOUNG MEN. 



is a degree of dignity pertaining to their very 
existence, which ought to command some res- 
pect. Viewed in this light, the humblest indi- 
viduals of our race, stand forth, as not beneath 
the attention, and kindness, of the highest, for 
the same Lord is the maker of them all. They 
are endowed with common natures, and common 
sensibilities, and common wants ; and so far as 
length of existence is concerned, have a common 
destiny. Thus viewed, none appear unworthy 
of the common civilities of life. If indeed there 
be any exception to the rule, it must be in the 
case of those, who, by a life of profligacy, vice 
and crime, have sunk themselves so low in the 
scale of humanity, as to have forfeited their nat- 
ural claim to the respect and kind attentions, of 
their fellow men. There are, it is true, persons 
of this description, with whom the Bible exhorts 
us, not to keep company, yet even such may be 
kindly treated, for their good, that they may 
thereby be reclaimed. Matthew Henry in his 
Commentary says, " He must be a flagrant sin- 
ner, or a vile apostate, who is not a proper object 
of civil courtesy." It is certainly safe to affirm, 
as a general principle, that some degree of res- 
pect, and civility, should be paid to all. In the 
chapter preceding the text, the apostle says, 



COURTESY. 



105 



" Honor all men." This requirement at least 
demands such a degree of respect, as will call 
forth repeated acts of kindness and love, to all 
as opportunity presents ; and will lead individu- 
als in all their intercourse with the world, to 
treat others properly, and as they would like to 
be treated, in turn. 

It is not my design to enter into a labored, 
and protracted discussion of manners in general, 
nor to specify and describe in detail, as some 
have attempted to do, all the various little items, 
and fcfcms of etiquette, proper to be obsered in 
the intercourse of man with man. There is a 
great and fundamental principle lying back of 
all these items sometimes specified, more impor- 
tant than they all, and which, if it be properly 
inculcated, and practically regarded, will super- 
sede the necessity of any such specification. 

True courtesy has its seat in the heart. Its 
outward manifestations in gentlemanly deport- 
ment are simply the gushings forth of a soul, full 
of benevolence, and good will. Hence a distin- 
guished president of one of our Colleges, once 
said, " Politeness is real kindness kindly express- 
ed." Here is embodied the principle to which 
I allude. Let individuals in the first place be 
kindly affectioned towards all men — love a neigh- 
10* 



106 LECTURES TO YOUNG MEN. 

bor as themselves — and then in their intercourse 
with the world, let them in the kindest manner 
possible express their kind feelings ; not merely ~ 
in fair words, and smooth speeches, which are 
calculated to deceive the simple, but in atten- 
tions, in actions. These are the correct index 
to the state, and feelings of the heart. To 
do this is to be courteous. But without this, 
the most servile obedience to all the prescribed 
rules of etiquette laid down by a Chesterfield, or 
any one else, and the practice of all the graces 
learned in the schools of fashion, will {^resent 
but shadows of real courtesy. These merely 
outside adornments are really no better than 
tinseled drapery, hung upon automatons. It is 
all external show, hollow and heartless, and may 
serve only for a mask, to conceal the deformity 
within. But courtesy, having its seat in the 
heart, flows forth spontaneously. The soul, like 
a never-failing fountain, sends forth its refreshing 
streams, to beautify, and refresh every thing in 
their course. True courtesy manifests itself, 
not only to men of high degree, but condescends 
also to men of low estate. It not only runs in 
the channel of prosperity, but rides also upon 
the topmost wave of adversity. It is exhibited 
Rot only towards those whom the world calls 



0 



COURTESY. 



great, and honorable, and after whom the multi- 
tude rush, with blasts blown long and loud, from 
the trump of fame, but also towards the afflicted, 
the down-trodden, and oppressed ; the sons of 
misfortune, want, and wo. I would therefore 
earnestly advise young men, to cultivate with 
assiduous care, the habit of treating all men with 
due civility, and of being tender of the feelings 
of others, and kindly attentive to their wishes, 
and welfare. 

II. Though courtesy is to some extent due to 
all, there are still those, who have a peculiar 
claim upon the young, for kind and respectful 
treatment. And on the part of the young the 
obligation corresponds to the claim. They can- 
not disregard it with honor to themselves, nor 
consistently with their higher obligations to their 
Maker. Among those having this peculiar 
claim, I mention 

1. Parents. To them a degree of attention, 
and respect, are due, which cannot justly be de- 
manded by all. Their feelings, and opinions, 
and I may add, even their prejudices, though 
utterly unfounded they may be, should neverthe- 
less not be disregarded, or trifled with. The 
relation which they sustain to their children en- 
titles them to respect, and reverence. It mat-' 



10S 



LECTURES TO YOUNG MEN. 



ters not though the son may be more liberally 
endowed with intellectual gifts than the parents * 
though by means of education and intercourse 
with the world , he may have more correct, and 
comprehensive views of things, and may take in 
a wider range of thought, and revolve in a larger 
circle, and be elevated to a higher station, and 
in all things be greater than they. The relation 
which he sustains to them still lays the basis for 
filial respect, and courtesy. His superiority in 
every thing else does not make him superior in 
age, nor annul their claim to respect, and honor. 
" Honor thy father and thy mother/' is still the 
command of God, resting on him. 

There is also something peculiarly pleasing, 
and calculated to win confidence, and esteem, 
in the prompt and faithful performance of filial 
duties, or the kind attention, and respectful 
treatment, of aged parents, by their children. 
None can behold it, without holding, in higher 
estimation, him who does it. How beautifully 
instructive is the simple narrative which the 
sacred historian has given us of Joseph, in this 
particular. Though his character, throughout, 
is one calculated to command the admiration, 
and secure the homage of all, yet in nothing 
does he appear more truly noble, and great, than 



COURTESY. 



109 



in his kind attentions,"" and respectful treatment 
of his aged father. Though elevated in office, 
and crowned with dignity and honor as the young 
ruler of Egypt, yet when it was announced that 
his father had arrived in the land, he rose up, 
and went forth to meet him, and gave him a 
place in the best of the land of Egypt, and 
nourished him until he died. 

And when, it may be asked, did king Solo- 
mon, ever appear in greater dignity, or present 
a more truly sublime spectacle, than when, at 
the approach of his mother, he " rose up to meet 
her, and bowed himself to her," and then sitting 
down on his throne caused a seat to be set for 
her at his own right hand — the post of highest 
honor. And more than all, we have the exam- 
ple of him who knew no sin, as a perfect pattern 
of filial respect, and obedience. 

Though King of kings, and Lord of lords, he, 
even in the last agonies of dissolving nature, re- 
membered his earthly parent, and affectionately 
committed her to the protection of one of his 
disciples. It has been characteristic of the 
wise, and the good, however great, in all ages, 
to practise courtesy towards parents. And when 
any act of this kind, peculiarly striking has been 
performed, it has been noticed with almost uni* 



110 



LECTURES TO YOUNG MEN. 



versal admiration. Virgil, in his poem, has 
immortalized the name of the " pius Eneas. >5 
And yet it would be difficult to find, in all the 
descriptions given of him, and of his deeds, a 
scene more touching, or sublime, than is pre- 
sented, when this young prince, at the imminent 
danger of his own life and that of his child 
clinging to his garments for protection, seized 
his aged father Anchises, and bore him on his 
own shoulder, from the flames of burning Troy. 

But I need not multiply examples. It is 
enough to say that the young, never stand forth 
in truer dignity, or crowned with more imper- 
ishable laurels, than when courteously attending 
to the wants, and ministering to the necessities 
of parents, and manifesting towards them that 
respect, and reverence, which are their due. 
They then stand among the brightest ornaments 
of their race, and secure the admiration, and 
esteem of beholders. Wherever else Christian 
courtesy may be dispensed with, let it never be 
in the conduct of the young, towards the parents 
to whom they are indebted, as the means of their 
existence, whose kind hand has held them in 
infancy, and led them in childhood, and whose 
fidelity has preserved them from innumerable 
fatal snares, 



ill 



8L A peculiar degree of courtesy is due from 
the young to the aged in general. In the law of 
Moses, it is specifically required. " Thou shalt 
rise up before the hoary head, and honor the face 
of the old man." No language could more plain- 
ly set forth the obligation of the young, to res- 
pect, and courteously treat the aged than this. 

The ancient Egyptians, much as they were 
deficient in many other things, present an exam- 
ple in this particular, worthy of imitation by all. 
Heroditus, an ancient historian says of them, 
5£ if a young person meet his senior, he immedi- 
ately turns aside to make room for him ; if an 
aged person enter an apartment, the youth always 
rise from their seats." It is also said by travel- 
ers that the same respect is paid to the aged in 
that country, to the present day. Juvenal, an- 
other writer says that u among the ancient Ro- 
mans, it was considered a crime worthy of death, 
not to rise up in the presence of an aged person, 
and acting a contrary part was deemed an awful 
mark, of the deep degeneracy of the times." 

The Scriptures, however, furnish us with 
^sorae of the brightest examples of respect and 
Reference to age. Take, if you please, a single 
scene, from the book of Job. While Job and 
his three friends continued their long discussion,, 



m 



LECTURES TO YOUNG MEN, 



young Elihu sat a silent listener. At length 
" these three men ceased to answer Job." Ariel 
it is said, " now Elihu had waited, till Job had 
spoken, because they were elder than he." 
Then with proper respect he commenced by 
saying, " I am young and ye are very old ; where- 
fore I was afraid, and durst not show mine opin- 
ion. I said Days should speak, and multitude 
of years should teach wisdom. Behold, I wait- 
ed for your words, I gave ear to your reasons^ 
whilst ye searched out what to say. Yea I at- 
tended unto you." This beautiful example of 
courtesy to age is worthy the imitation of every 
young man. But I will not multiply examples. 
The principle itself is a very plain one, and 
ought to be duly regarded. 

Another thought may appropriately be present- 
ed here. The aged are peculiarly sensitive to 
any disrespectful, and unkind treatment from 
the young. And it is perfectly right that they 
should be. They have not the firmness of nerve 
to bear what they could in their youthful vigor, 
and in the strength of manhood. Though their 
external senses may have become obtuse- — the 
eye dim and the ear dull of hearing — their feel- 
ings may still be keenly alive to all uncivil treat- 
raent, or neglect, To trifle with their opinions. 



COURTESY. 



113 



xk prejudices, or to disregard their feelings is to 
touch them in the tenderest point. It is to do 
what the young should never allow themselves 
to do, even for once. 

Job, speaking of tire respect paid him in his 
prosperity, says, " When I went out to the gate 
through the city," "the young men saw me, and 
hid themselves, 7 ' " the princes refrained from 
talking, and laid their hand on their mouth, the 
nobles held their peace." But it was a most bit- 
ter lamentation, when in his adversity, he was 
constrained to say, "now they that are younger 
than I, have me in derision." No young man 
can be disrespectful to the aged, with honor to 
himself. Every such act tends to sink him in the 
estimation of others, and to let him down from 
that high dignity, which he ought always to 
maintain. But on the other hand, due courtesy 
to the aged is one of the surest indications of a 
noble and generous heart, if not of a truly great 
mind. It exalts him, who manifests it, in the 
true dignity of manliness. It elevates him 
among his fellows, and is one of the necessary 
qualifications, for the approbation of God. 

3. A peculiar degree of courtesy is due to su- 
periors in office — such, for example, as teachers, 
and civil rulers. Though as men, thev mav be 
11 



1T4" LECTURES YOUNG 11^ 

neither greater, nor wiser, nor better, than otfier 
men, yet for their office's sake, there is a degree 
of respect due to them. The order, harmony, 
and well-being of society demand this. While 
the Bible directs that all men receive a degree 
of honor, it emphatically requires us to " fear 
God," and " honor the king/' or civil ruler. 
God has invested magistrates with peculiar pow-^ 
ers, and laid on them weighty responsibilities. 
He has clothed them with high and sacred au~- 
thority ; they " bear not the sword in vain/ 7 and 
are "not a terror to good works r but to the evil.' 7 
God demands that they be not only obeyed, but 
respected also. On account of the badge of of- 
fice something is due to them,, which would not 
otherwise be. In the law of Moses it is written, 
5< Thou shalt not revile the gods' 3 or judges, 
"nor curse the ruler of thy people." Paul felt 
himself bound to regard this law ; for when he 
was charged with reviling God's high priest^ he 
said, "I wist not, brethren, that he was the high- 
priest : for it is written, Thou shalt not speak 
evil of the ruler of thy people." Here the bind- 
ing authority of the law is recognized by the 
apostle, even though the ruler, at that time, was 
his wicked persecutor. He regarded the office, 
if not the rnan* as entitled to respect. " Cws$& 



COURTESY. 



IIS 



mot the king/' says the wise man, u no, not in 
thy thought." Here is inculcated the general 
principle of respect for those in office. On the 
other hand, the Bible speaks in strong terms of 
condemnation, of those that " despise dominion," 
and " speak evil of dignities." It paints their 
characters, in the darkest colors, and represents 
them as meriting a severe doom. 

These instructions, however, by no means im- 
ply, that "the king can do no wrong," or that 
all the conduct and character of rulers are to be 
approved, and applauded. They do not forbid 
the right of private judgment, nor a difference 
of opinion even from those highest in authority. 
These things are perfectly consistent with due 
respect, and courtesy, towards them. Christ the 
great teacher, our lawgiver, and our perfect pat- 
tern, always paid due respect to the properly con- 
stituted civil authorities, while he taught his dis- 
ciples to "render unto Caesar, the things which 
are Caesar's" as well as "unto God, the things 
that are God's"." 

In connection with superiority in office, I re- 
mark, that superior intellectual and moral worth, 
have a high claim upon the young, for respect. 
Such worth constitutes the true dignity of man. 
The crowning excellence of God consists in this. 



216 



LECTURES TO YOUNG MEN, 



It is not, merely that He is great, and mighty, 
but that all his greatness and might, are con- 
trolled by infinite goodness. " Just and upright 
is He." It is the moral excellence of God, 
which above all things else,, lays the basis for 
reverence, and respect toward him. True mor- 
al worth, wherever found, has a similar claim 
for respect, in proportion to its greatness, and 
degree. 

Abraham has furnished us with a beautiful 
example of courtesy to superior intellectual and 
moral greatness. The simplicity of his conduct 
is hardly less to be admired, than the beauty of 
the scene. When from his tent door, he beheld 
three angelic visitants ready to become his 
guests, " he ran to meet them/ 5 " and bowed 
himself toward the ground." He invited them 
to his dwelling, and, kindly attentive to all their 
wants, entertained them in the true simplicity 
of oriental custom. In view of this, and similar 
occurrences, well might the apostle say, " Be 
not forgetful to entertain strangers ; for thereby 
some have entertained angels unawares." 

Though many other things might, perhaps, be 
profitably said, yet I will not prolong this discus- 
sion. I close with a few remarks to the young 
men now present. Think not, my young friends. 



COURTESY. 117 

tli at this subject is of trivial importance, or un- 
worthy of your most serious and respectful atten- 
tion. The inspired writers thought it sufficient- 
ly important, to occupy a place in the sacred 
volume. And if it was worthy to be written 
there, it demands your candid attention. Cour- 
tesy is an important item in your conduct, and 
character. It is intimately connected with what 
you now are, and must have a powerful practical 
bearing, upon all that you are destined, in this 
life, to be. Duly practiced, it is a passport to 
the society of the intelligent, and virtuous ; it 
commands respect, and secures confidence, and 
esteem, and tends to success in the great busi- 
ness of life. The neglect of it is a bar, or at 
least a serious obstacle, to all these things. As 
then you value the esteem and confidence of 
your fellow men, to which indeed you cannot 
well be insensible ; as you value a good name, 
which is " rather to be chosen than great rich- 
es ; as you desire success in all your pursuits, 
and a pleasant pathway through life, be courte- 
ous to all with whom you have intercourse in the 
world. Nay more. As you prize your own in- 
tellectual and moral elevation ; as you desire to 
rise to the dignity of rational and immortal be- 
ll* 



118 



LECTURES TO YOUNG MEN. 



ings, be kind and respectful in your treatment 
of all men. In fine, as you seek the approba^ 
tion of God, and the immortal honor bestowed 
by Him, render honor ? to whom He has taught 
you> that honor is due. 



LECTURE 



VII. 



THE DUTY OF YOUNG MEN IN RELATION TO THE 
PERPETUITY OF RELIGION AND THE SUPPORT 
OF RELIGIOUS INSTITUTIONS. 

1 John 2 : 14. — I have written unto you, young men, 
because ye are strong, and the word of God abideth 
in you. 

The position which young men occupy in so- 
ciety gives them a powerful, if not a controlling 
influence in all its affairs. Just stepping upon 
the theatre of active life, strong and vigorous, 
for the performance of its labors and duties, they 
make a deep, and an abiding impression upon 
the individuals, and institutions, with which they 
are surrounded. Thus their influence is great 
at present ; prospectively it is greater still. For, 
not only will the impressions, which they are 
now making, be lasting, but as the fathers one 
after another pass off the stage of action and fall 
asleep, to the hands of the sons, now in their 
youth, must be committed; the management and 



120 



XECTURES TO YOUNG MEN. 



control, of all the affairs and interests of society. 
They must take the helm and guide the ship", 
whether the waters be calm and tranquil, or 
heaving and swelling by wintry winds, and raging 
tempests. 

Yet great as is their present and prospective 
influence in the general affairs of society, in no 
one thing is it more powerful, than in its bearing 
upon the moral and religions interests of the 
community. The conduct and character of 
young men thus sustains a most important rela- 
tion, not only to the secular concerns of society, 
but still more especially to its religious interests. 
The preservation of religion itself; the perpetu- 
ity of religious institutions ; and the wider ex- 
tension of all those rich and diversified temporal 
and spiritual blessings which cluster in such 
beauty and abundance around our holy religion, 
are to a great extent depending on them. The 
word of God abideth in, or by means of, them. 

I shall in this discourse, assume it as a fact, 
incontrovertibly established, that the Christian 
religion is indispensable to the best temporal 
and eternal interests of individuals ; the highest 
perfection of human nature, and the welfare, 
prosperity and good order of society. This 
proposition might, if necessary 3 be easily demon- 



RELIGION. 



121 



strated. But I take it, that this is already too 
well understood, and too firmly established in 
Christian communities, to need such demonstra- 
tion. For, it may be asked, what else has ever 
so truly exalted and ennobled man as a rational 
and accountable being, as the religion of the 
Bible ? What else has ever refined and purified 
society like this ? What like this has given 
support and consolation in trial, calmness in 
death, and inspired such grand, and glorious 
hopes beyond the grave? What but the gospel 
has drawn aside the curtain which hangs between 
this world and the next, and brought " life and 
immortality to light?" By almost universal con- 
sent, in Christian lands, the religion of the 
Bible, in some of its forms, and the institutions 
of the gospel are regarded as indispensable, to 
individual, and social, and public well-being. 
These must be sustained, and perpetuated, or 
men, as individuals, and as communities, must 
inevitably suffer immense, and irreparable loss. 

Such are the position and influence of young 
men in society, that they have to a very great 
extent, resting on them, the responsibility of de- 
ciding, whether religion, and religious institu- 
tions, so absolutely essential to human well-being;, 
shall live, and flourish, with perpetual freshness,. 



13ft LECTURES TO YOUNG MEN. 

and vigor, scattering their benign influences hi 
rich profusion on every side, or whether on the 
other hand, these shall droop, and wither, and 
die, for lack of necessary attention and care. 
Hence every individual feels, and has a right to 
feel, a deep, and thrilling interest, in the conduct 
and character of young men. All eyes are di- 
rected to them, as having the most precious and 
sacred interests of society at their disposal. 
Hence too, the remark so often made, that 
young men are the hope of the church, and of 
the world. And I will add, that if the chureh 
and the world may not hope from them, there is 
great occasion for both to dread their influence, 
as curses to the earth, and most of all to them- 
selves. 

What then, it may be asked, is the duty of 
young men in relation to the perpetuity of reli- 
gion, and religious institutions 1 What may 
properly be expected, and of right demanded of 
them ? How may they most successfully bring 
their energies to bear here, and thus most man- 
fully act their part on the theatre of life, as men 
among men ? 

1. They should imbibe, and cherish correct 
amoral and religious sentiments. This is a duty 
which they owe to themselves, to the world, and 



ilELlGIONo 



to God. It is fundamentally important to sue- 
cess in their whole subsequent course. Correct 
moral and religious sentiments, well established 
in early life, are the ballast of character, without 
which, the first rising, beating storms of temp- 
tation, will be liable to produce wreck and ruin. 
Destitute of these, a young man is the mere 
sport and plaything of passion and appetite, or 
of prejudice, tossed to and fro and driven in 
every direction at random. Decision^ firmness, 
and consistency of character cannot be expect- 
ed ; for he has no unerring compass by whicta 
to guide his course ; no pole star toward which 
to direct his eye. Every thing appears confused, 
dark and uncertain, and" hence his course will 
be liable to be marked by fickleness, indecision, 
and inconsistency throughout. 

No very high attainments can be made in any 
thing, and no labor for" any valuable object be 
expected to be crowned with success, without es- 
tablished principles. The mathematician solves 
his deep problems, reaches his important results, 
and makes advances in his favorite science by 
the aid of fixed mathematical principles. The 
mechanic constructs his curious piece of mech- 
anism, making it consistent throughout, and 
harmonious in all its operations, in accordance 



124 LECTURES TO YOUNG MEN. 

with established rules. Without such aid, the 
mathematician would spend his energies to little 
purpose, and the mechanic would labor in vain. 

Equally essential are correct and established 
moral principles, to completeness of character, 
and to success in accomplishing any thing valu- 
able and important. Especially is this true in 
its bearing on the prosperity of religion, and the 
perpetuity of religious institutions ; for here it 
is, that moral and religious decision, and firm* 
ness, are peculiarly needed. And perhaps at- 
tention to this important topic is especially de- 
manded at the present day. For, though every 
age has had its false religious sentiments, and 
its fatal delusions, yet probably no one has been 
more fruitful in these than the present. There 
are all shades of religious opinion promulgated 
in relation to both doctrine and practice. Sen- 
timents of almost every name and character, 
from pure truth of celestial birth, down to almost, 
unmixed falsehood, child of perdition, are put 
forth and advocated, with a boldness and a zeal 
which would do honor to the best, and the no- 
blest cause. And such is the facility for the 
propagation of opinions, that these float on every 
breeze, and are wafted in every direction. 

The danger to young men at the present day. 



RELIGION. 



125 



I apprehend, is, not so much that they will be 
led astray by bold, blank infidelity, openly avow- 
ed, as that they will be enticed by false religious 
sentiments, which in the end may, just as assur* 
edly, lead to an entire renunciation of all reli- 
gion. For, open and avowed infidelity is at the 
present day rather unpopular. Public sentiment 
imperiously demands that every man shall pay, 
at least, some degree of outward respect to 
Christianity. The danger is, that with this out« 
ward respect to religion, sentiments may be im- 
bibed, widely at variance with truth, and not less 
hostile to Christianity, and not less deleterious 
in their tendency and influence, than infidelity 
itself. I think also that facts will bear me out 
in saying, that the ranks of infidelity are more 
frequently replenished at the present day, by 
means of false sentiments put forth as religious, 
than by all the direct efforts made by infidels 
themselves to propagate their errors. These 
false views lead on step by step farther and far- 
ther from truth, until in the end, all is renounc- 
ed. The tendency of all error is downward. 
Truth alone tends upward. All error is worth- 
less, nay more, pernicious. Truth alone is val- 
uable. It is important then, first of all, to 
young men themselves, that their moral and re- 
12 



LECTURES TO YOUNG MEN. 



ligious principles be correct, and firmly estab- 
lished, and that they adhere to them with an 
unyielding tenacity. Without these, they can 
do bat little for the promotion of sound morals, 
and still less for the advancement of pure reli- 
gion, and the perpetuity of valuable religious 
institutions. It is important also to society ; for 
young men are stamping the image of them- 
selves upon that, and that image will continually 
become more clear, and perfect. The religious 
institutions which they perpetuate will be modi- 
fied, and ultimately moulded, according to their 
own moral and religious sentiments, and char- 
acter. If these be correct and well established, 
religion will flourish under their influence, and 
such religious institutions will be sustained, as 
will benefit and bless man, and honor God. If? 
on the other hand, their sentiments be erroneous, 
and their conduct and character correspondingly 
incorrect, religion will decline, and religious in- 
stitutions, if they do not entirely fail, will at least 
cease to produce that elevating, and purifying 
effect, which they are adapted, and designed to 
produce. The more correct and firmly estab- 
lished the moral and religious principles of a 
young man are, the more consistent and uniform 
«■ iJJ his conduct and character be ; the more 



RELIGION. 



honorably to himself will he pass through life, 
and the more powerful, and salutary will be his 
influence in the promotion of religion, and the 
sustaining of such institutions, as will beautify, 
and adorn the earth, and make it morally bud, 
and blossom as the rose. 

2. Young men when they attain their majority 
{or come of age) should esteem it both a duty, 
and a privilege, to aid in the pecuniary support 
of religious institutions among themselves. 

It is here, as before remarked, taken for 
granted that religious institutions must be sus- 
tained, in order to the well being of society; the 
highest good of man in this life, as well as for 
the eternal benefit of the soul hereafter. This, 
I take it, few if any in Christian communities 
will soberly question in theory, however widely 
their practice may deviate from it. There must 
be churches reared and kept in repair ; and 
there must be the preaching of the gospel by 
men qualified for this great work, and devoted 
to it. Without the ministry, religion never did 
flourish, it never can flourish. Take away this 
instrumentality appointed by God, and religion 
must droop and die where it now exists. For a 
most masterly defense of this principle, aside 
from the Bible, I would refer every young man,. 



128 



LECTURES TO YOUNG MEN. 



to the able argument of the Hon. Daniel Web- 
ster before the Supreme Court of the United 
States, in the celebrated Girard case. 

But the Bible itself is sufficiently plain on 
this point. Religious institutions cannot be 
maintained without pecuniary expense. So great 
a good must cost something. A price must be 
paid for it. And somebody must pay it. And 
to whom shall we look with more confidence, to 
do this, than to our active, industrious, enter- 
prising young men, who, as they start off in life, 
are determined to be men amono- men, and act 
an honorable, and a noble part. 

In our country at the present day, religious 
institutions are supported virtually, and entirely, 
on the voluntary principle. While in some coun- 
tries every man is taxed, and compelled to pay 
his proportion for the support of religious insti- 
tutions, and generally those of some one kind 
connected with the State, here every man is at 
liberty to be a member of some religious society, 
and help support it, or to belong to no society, 
and pay nothing for the maintenance of.religious 
institutions, just as he chooses. There is no 
compulsion in this matter by civil law. Wheth- 
er this is wise or unwise, I stop not now to in- 
quire. But such being the fact, the support of 



RELIGION. 



129 



religious institutions is thrown upon those who 
value them, and think them worth sustaining. 
Those who do not prize them, and do not think 
them worth the expense, can lawfully withhold 
their support. I am now speaking solely of legal 
rights and obligations. I would by no means 
nave any one infer from these remarks, that the 
moral obligation stops with the legal. 1 hold it 
to be the imperative moral duty of every man, 
living in a Christian community, to aid in the 
support of Christian institutions. And I believe 
that God holds every man responsible in this im- 
portant matter. But not to dwell on the general 
subject, I propose to show it to be the privilege, 
and the duty, of young men to do this. It is a 
privilege to them, because it is intimately con- 
nected with their own present and future and 
eternal well-being. It is conducive to their own 
enjoyment and prosperity in this life, and as a 
means, may have a powerful influence in deter- 
mining their final destiny. If religious institu- 
tions be not a blessing, let them be dispensed 
with. But if they be a blessing, they are doubly 
so to him who so values them, as to be willing 
to share the expense of their support. It may 
be laid down as a settled principle, that they 
who contribute to the support of such institu- 
12* 



130 



LECTURES TO YOUNG MEN. 



lions, are thereby better prepared to * receive 
benefit from them, than those who pay nothing- 
for their maintenance ; and on this principle, 
that what costs something is thought to be worth 
something, while that which costs nothing, is 
proverbially regarded as nothing worth, and is 
improved accordingly. If then it be a privilege 
to have religious institutions, and to enjoy their 
benign influence and feel their heavenly effects, 
it must be a privilege to support them. It is a 
privilege also to be able to do good to others, 
and thus to benefit and bless society. It was 
not the least in the catalogue of blessings con- 
ferred on Abraham, when it was said, — " And 
thou shalt be a blessing. " It is a privilege also 
for a young man to be a man among men, and 
to be regarded accordingly. But I will not 
dwell on this. 

It is the duty, not less than the privilege, of 
young men to help support religious institutions. 
It is a duty which they owe to themselves, to 
society, to posterity, and more than all to God. 
Neglecting this, they cannot successfully act 
their part on the theatre of life, and reach their 
true and proper dignity. They cannot discharge 
their obligations to society, of which they are 
component parts, nor to the generation that shall 



RELIGION, 



I SI 



come after them, who must take institutions as 
they leave them. Young men now on the stage 
are receiving, in the institutions bequeathed to 
them by a virtuous ancestry, a rich and glorious 
legacy. It devolves upon them, as dutiful sons, 
*md faithful stewards, to transmit the same, fresh 
with vigor and bloom, to their successors. The 
word of God must abide, or be perpetuated by 
them if at all Yet how shall they do this suc- 
cessfully, without contributing to the support of 
the institutions of the gospel, through life % I 
will not dwell upon this point. It is so plain, 
that it seems too much like an attempt to prove 
a self-evident proposition. A moment's glance 
at this subject is sufficient to show its intimate 
connection with the perpetuity and prosperity of 
religion. For the fathers are continually pass- 
ing off. One after another they fall asleep. 
And to whom shall we look and on whom shall 
we depend, if not on the sons. On whom must 
the responsibility rest, if not on them. As the 
successors of the fathers, they must come for- 
ward and stand in their place and at their post. 
What I would wish is, that every young man 
should grow up with this idea too deeply im- 
pressed on the mind ever to be eradicated, that 
,it is both a duty and a privilege, to support gos« 



132 



LECTURES TO YOUNG MEN. 



pel institutions. I would have him feel, that 
his honor and usefulness are connected with the 
performance of this duty, and that his highest 
present, as well as his future and eternal good, 
demands it. As a friend to the young, I would 
honestly, and soberly, and religiously advise and 
urge every young man to establish it as a princi- 
ple, never in any case to be departed from, to be 
always ready and prompt in the pecuniary sup- 
port of the gospel. I would advise them never 
under any circumstances, or for any worldly 
consideration whatever, to be wanting in the 
full and faithful discharge of this duty. There 
is a beauty if not a sublimity in the scene, when 
young men come forward, decidedly and active- 
ly and promptly, in this matter. They thereby 
manifest a nobleness and a dignity of soul, while 
every thing of the opposite character is, by al- 
most universal consent, regarded as discredita- 
ble and unmanly, to say the least. 

I am aware that when ministers urge this duty 
they are sometimes regarded as pleading in their 
own behalf. But I discard, utterly discard, any 
such idea. I am pleading for what I honestly 
believe is for the best good of young men them- 
selves, as well as for the best interests of society- 
And I say sincerely^ that if I were to advise 



RELIGION. 



133 



them to make their own good the ultimate object 
of pursuit, to seek their own happiness alone, I 
would still urge them, with all the earnestness 
and eloquence I could command, to be prompt, 
and libera], in the support of religious institu- 
tions. I would urge them to come forward, and 
as members of some religious society act their 
part, and share the burden with others, if it be 
indeed a burden ; for certainly in my view, the 
advantages of such a course, do infinitely out- 
weigh the expense. And if I were to train up 
young men, either my own sons, or the sons of 
others, and were to have mainly in view their 
own good, I would labor to instill into their 
minds this idea as a fundamental principle, with- 
out which they could not calculate upon success. 
And I would utterly frown upon every thing, 
which would tend to give them the opposite 
idea, and upon every indication in them of an 
opposite principle, because I should regard it as 
injurious to their present character and success, 
and as tending to endanger their immortal and 
eternal interests. But then I would urge them 
to this duty from a higher principle than their 
own good. The good of the world, and the 
glory of God demand it. 

I am happy to know that in this community, 



134 LECTURES TO YOUNG MEN. 

there is generally a correct sentiment 'on this 
important point. And I do therefore fondly 
hope, and confidently expect, that the young 
men of this congregation will come upon the 
stage right in this respect, and thus fulfill the 
wishes, and meet the high expectations of their 
parents and friends. I think I have reason to 
hope, and believe, that when the fathers pass 
away, the sons will cheerfully stand in their pla- 
ces, and faithfully, and liberally sustain those 
religious institutions, which have hitherto proved 
such eminent blessings to society. The very 
idea that any of our young men would take an 
opposite course, would be painful indeed. But 
I hope better things. 

3. Young men may do much in behalf of re- 
ligion, in the field of benevolent effort. Sus- 
taining the gospel and its institutions at home is 
not all that can be done to perpetuate the word 
of God. At the present day, the field for benev- 
olent effort is wide, and the calls to enter it are 
loud, and numerous. And no class of individu- 
als can more readily respond to these calls, than 
young men, who are strong to labor, and are 
able to contribute of their income, for the good 
of others. 

The generation of young men now coming 



RELIGION, 



135 



upon the stage of action in Christendom, have it 
in their power, if so disposed, to publish the 
gospel in every language under heaven, and send 
it forth to every kindred, and tribe, and tongue, 
and thus to shed the light of divine truth upon 
every dark spot on the earth. Were they all 
properly to unite their energies in this great 
philanthropic enterprise, many of them might 
live to see the time, when " the earth shall be 
full of the knowledge of the Lord.' 7 And 
though it would be a blessed privilege to live on 
the earth, under the universal reign of the gos* 
pel, yet in my view, it would be doubly a bless* 
ing to aid in bringing on that happy time, — on 
the principle laid down in the Bible, that " it is 
more blessed to give than to receive." 

" I have written unto you young men, because 
you are strong, and the word of God abideth in 
ye, 75 or by means of you. Let it ever thus 
abide. May it never be said of any of you, that 
religion declines, and religious institutions lack 
the necessary means of support, through your 
neglect. Ever regard it as a part of your most 
sacred duty, and as one of your highest privi- 
leges, to bring your energies to bear upon the 
advancement of religion, and the support of 
religious institutions. Then can you stand erect. 



136 



LECTURES TO YOUNG MEN. 



in conscious dignity among your fellow men, 
and by the blessing of God benefit the world. 
You may pass through life beloved of men, and 
approved of God. And when called to leave 
the world, you can look back upon a life well 
spent, and feel that you have not lived in vain. 
And as others come after you, and reap the 
blessed fruits of your labors, they will rise up 
and call you blessed, and you may be had in 
everlasting remembrance. 

I close this lecture by recommending to your 
favorable notice some remarks, reported to have 
been recently made, at a religious meeting, by 
our present excellent Governor Briggs. 

Says he, " an opinion belongs to perverse hu- 
man nature, that religion is not fitted to youth. 
They are fitted for nothing without it ; and noth- 
ing is so fitting for a young man as religion. It 
restrains him from nothing in this world, which 
is not injurious, and enhances the enjoyment of 
every thing that is valuable. It regulates all 
the duties of life. Without it worldly prosperity 
tends to sear the heart. " Such are the views 
of one high in office, whose moral and religious 
character commands universal respect. 



LECTURE VI 11", 



AMUSEMENTS, 

Ecclesiastes 2 : i. — I said in my heart, Go to now? 
I will prove thee with mirth, thefefore enjoy pleas* 
ure ; and, behold, this also is vanity. 

Some diversity of opinion is found to exist in 
almost every community, with regard to the 
propriety, and the morality of amusements, for 
the young. Some affirm that a foundation is 
laid for them in the human constitution, that 
they are salutary in their influence, and truly de- 
sirable, if not as absolutely necessary to happi- 
ness, as food is to the continuance of bodily ex- 
istence. On this as the basis, a labored argu- 
ment is constructed, in their favor. 

Others affirm, that no such provision is made 
in the human constitution ; that all amusements- 
are not only unnecessary, but pernicious in their 
effects, if they be not absolutely sinful in them- 
selves. And hence with this view they argue ? 
that all such things should be frowned upon^ and 
13 



I3S 



LECTURES TO YOUNG MEN, 



be at once, and entirely prohibited. These are 
the extremes. Between them is a third class, who 
admit that amusements of a certain character, 
and to a certain extent, are allowable, and may 
be salutary in their influence, while at the same 
time, they would condemn all excess in these, 
and entirely prohibit those of another character, 
as in themselves wrong, and in their effect al- 
ways pernicious. They thus draw a line be- 
tween what they call innocent, and hurtful 
amusements. The main difficulty in this case 
is, to know always precisely w r here to draw the 
line. Hence it is differently drawn, by different 
individuals. I do not intend to go into a philo- 
sophical analysis of these different opinions, and 
show, wherein they are right, and wherein they 
are wrong. I leave that for those who are abler, 
and wiser. 

It is, I believe, almost universally admitted, 
that it is proper, if not highly desirable, that 
children should be furnished with amusements, 
of some kind. Parents generally, practical* 
ly act on this principle. Hence the various 
ways and means devised, to divert their yourrg 
and tender minds. How many of these are to 
be numbered among the " childish things," to 
be put away at manhood, and at what precise 



AMUSEMENTS'. 



139 



period they are to to be abandoned, are ques- 
tions, which I leave for each to answer for him- 
self. 

Webster defines amusement thus — "entertain- 
ment of the mind ; pastime ; a pleasurable occu- 
pation of the senses, or that which furnishes it." 
With this definition, I can certainly imagine a 
great many circumstances, in which individuals 
may be placed, where amusements might be, not 
only proper, but highly desirable. And I can 
conceive of amusements, in kind, and character, 
so adapted to such circumstances, as to be con- 
ducive to health of body, and vigor of mind, 
and, to say the least, salutary in their moral ef- 
fect. Admitting then that they may sometimes 
be allowable, and proper for young men, the 
great questions are — What shall they be in kind, 
and to what extent may they be indulged ? 

I. What ought they to be in kind ? In an- 
swering this question, I do not intend to specify 
the various forms, and species of amusements, 
to which the young are accustomed to resort, 
and describe the characteristics of each, and de- 
cide as to its respective merits, or demerits. 
This would be a laborious task, and hardly ap- 
propriate to the present time, and place. But I 
propose, if possible, to lay down some few sim* 



140 LECTURES TO YOUNG MEN.. 



pie, and general principles, which may be so 
easily comprehended, that every individual, with 
even a moderate share of discernment and reflec- 
tion, can readily apply them to each specific 
case for himself. 

1. In the first place, I remark then, that they 
should be such in kind, as accord with the laws 
of our physical existence. In other words they 
should be such, as are favorable, and not injuri- 
ous to bodily health and vigor. The body does 
not, indeed, constitute the man. Nevertheless, 
in the earthly portion of our existence, it forms 
an important part of our humanity. It is the 
earthly house in which we dwell. We bear it 
about with us. Our happiness, our usefulness, 
and the amount of active labor which we can 
perform depend very much upon its state of pre- 
servation. It is important to ourselves, and to 
others around us therefore, that we should, while 
in the body, take due care of it. 

There are established laws of our physical be- 
ing ordained by God. A due regard to these is 
necessary in order to the preservation of health, 
and even the continuance of life itself. The 
continued violation of any of these impairs the 
health, gradually undermines the constitution, 
and ultimately brings on premature death, as 



AMUSEMENTS. 141 

certainly, though not as suddenly, as would the 
reckless plunge from the lofty spire, or huge 
precipice. Thus knowingly, and deliberately to 
waste the health, and destroy life, can be but 
little, if any less criminal, in the sight of God,, 
than the commission of suicide by a single stroke 
of the dagger. If this be true, it hence legiti- 
mately follows, that no amusement should be 
countenanced, which will in the least degree 
conflict with the laws ordained by God for our 
physical well-being. All those athletic exerci- 
ses, feats of strength, or agility, which over-tax 
the powers of the body, strain the muscles, and 
unnerve and prostrate the system should be avoid- 
ed, as injurious to health, and forbidden by God. 
The same may be said of all those physical exer- 
cises which lead to unnecessary exposure, and 
thus tend to predispose the system to disease. 
So far as amusements may act upon the body, 
they should be of a character to benefit, and not 
injure it ; to strengthen and invigorate it, and 
not to debilitate it, and destroy its powers. They 
should impart vigor and elasticity, and thus min- 
ister to its health and usefulness. All which, 
either in themselves, or their tendency, are op- 
posed to the free, and healthy action, of all the 
bodily functions, are improper, and should be 
13* 



142 



LECTURES TO YOUNG MEN. 



abandoned entirely. They cannot be practiced 
with impunity. For, just as certainly as the 
thunder follows the lightning, so surely will evii 
effects, sooner or later, follow the violation of 
any law of our physical existence. No man can 
live long, and see good days, but in strict con- 
formity to the laws of his being. 

2. Amusements should be such as will quick- 
en and elevate the intellect, rather than clog and 
depress it. Their influence upon the body, how- 
ever great, is yet trivial in importance, compared 
with that upon the mind. In the one case, it is 
exerted upon matter, which, separate from the 
spirit, is dark, dull, and senseless as the earth 
we tread upon; in the other, upon the immor- 
tal, the invisible and eternal. The impressions 
made upon the body merely, will be wiped away 
at death ; but those upon the soul may never be 
effaced. They may be seen and felt forever. 
Everything therefore, which, either directly or 
indirectly, touches the human intellect, may af- 
fect man's eternal destiny. Whatever truly re- 
fines, exalts, and ennobles this, raises him in the 
scale of spiritual existence, and may enlarge his 
views, and his sphere of action while the soul 
exists. It may tend to fit him for higher, and 
purer enjoyment, and for the production of a 



AMUSEMENTS. 



148 



more salutary, and extensive influence, both here 
and hereafter. On the other hand, whatever 
tends to clog intellectual action, and cramp the 
soul, and degrade the mind, debases man in the 
scale of being, contracts his views, narrows down 
his sphere of action, and lessens his enjoyment, 
and his ability for good, during the whole term 
of his immortal existence. 

All amusements will, and must, have some in- 
tellectual effect. It cannot otherwise be; for 
the body is but the servant of the mind. And 
this effect must necessarily be in accordance 
with the nature, and tendency, of the amuse- 
ments themselves. If these be low, and coarse, 
and vulgar ; of the like character will be their 
effect upon the mind. If they be exalted, refin- 
ed, chaste, and pure, similar will be their intel- 
lectual effect. This is as true, as it is that the 
sun imparts light and heat. The mind of every 
individual takes its complexion, and character, 
very much from its employments, and the objects 
of its contemplation. This principle is too plain, 
and simple, and well understood, to need any 
illustration. All those amusements therefore, 
which tend to degrade the mind, enfeeble its 
powers, contract its views, and make the thoughts 
low, and grovelling, should be discarded alto- 



144 



LECTURES TO YOUNG MEN. 



gether ; for they blight and wither the immortal 
in man, and bring it down to the dust, when it 
ought to be soaring above the clouds. They 
make it imbecile, when it ought to be cultivat- 
ing, and assuming, gigantic strength. If amuse- 
ments are indulged in at all, let them be such 
in kind as will soften and refine the feelings, 
elevate the range of thought, and enlarge the 
field of intellectual vision. Let them be such 
as will raise the soul from the low, the gross, 
and the sensual, to the lofty, the pure, and the 
spiritual. Let those alone be sought, which will 
have a chastening effect upon the imagination, 
and a humanizing influence upon the feelings, 
and which will truly exalt man. 

3. They should be such in kind as will ele- 
vate, and not depress the tone of moral and 
religious feeling. Nothing is safe, or even al- 
lowable, which, directly and necessarily, tends, 
in the least degree, to lower down the tone of 
moral and religious feelings, or to give a disrel- 
ish for moral, and religious duties. Whatever 
does this should not only be looked upon with 
suspicion, and distrust, but should be at once, 
and perpetually, frowned upon. It is safer to 
sport with the asp, or to lay the hand upon " the 
cockatrice's den, ?> than to indulge in any thing, 



AMUSEMENTS. 



its 



that would draw the affections away from God, 
and from duty. All such things war against the 
best interests of the soul. They are opposed to 
morality, to religion, and to God. If an indi- 
vidual finds, therefore, that the influence, upon 
him, of any particular amusement, is to give him 
loose sentiments upon the great principles of 
morality, or either to unfit him, or give him a 
disrelish for his moral and religious duties; if it 
gives him less taste for reading the Bible, less 
inclination to prayer, and less regard for the 
Sabbath, and reverence for the sanctuary, then 
certainly it is neither fit, nor safe, for him to en- 
gage in it ; for by persisting in it, he curtails 
his usefulness, and lessens his happiness for this 
life, and endangers the welfare of the soul for 
the next. His only safe course is, to abandon 
it at once, and forever. " Touch not, taste not, 
handle not," for it is his life. 

Amusements to be allowable on the principles 
of morality must be such as will tend to strength- 
en, rather than to weaken moral principle ; to 
elevate and quicken, rather than to depress and 
deaden religious feeling ; and to stimulate to, 
rather than deter from, moral and religious duty. 
If such as these cannot be found, then can we 
.find none worthy to be encouraged. Yet if such 



146 LECTURES TO YOUNG MEN. 



can be found as will aid in carrying forward to 
perfection our moral well-being ; as will make 
us more fit for duty^ and more prompt in per- 
forming it, then let them be encouraged. And 
I may add that all those, of this description, will 
bear the light of day. They need seek no con- 
cealment under coyer of the darkness of night. 
They may be engaged in, openly, and manfully. 
Whatever seeks concealment is ordinarily to be 
regarded with suspicion, and to be set down as 
a work of darkness. They who engage in it 
evidently regard it as wrong ; for when a man 
feels conscious that he is doing right, and is 
engaged in that which is praiseworthy, and of 
good moral tendency, why should he shrink back 
from the light of day ? And why should he be 
unwilling that the wise,, and the good should see 
him there? But leaving this I proceed to 
inquire 

II. When, and to what extent, amusements 
may be allowed ? As to the when > little need 
be said. " For every thing there is a time, and 
a season, 5 ' and " every thing is beautiful in its 
season," and only then. Every thing performed 
on the earth should be adapted to time, place, 
and circumstances. There are times, places, 
and circumstances, in which the most innocent 



AMUSEMENTS. 



147 



amusement that can be named would be inap- 
propriate, inconsistent, and utterly intolerable. 
It would exhibit those engaged in it as moral 
monsters. A poet asks, Who wants amuse* 
ment on the field of battle V And I may ask, 
who would think it appropriate there, amidst 
the strife of contending armies, the roar of can- 
non, the groans of the wounded, and the dying? 
And so of many other times, places, and circum- 
stances. It would be as much out of place, and 
as unnatural, as would olive berries on a fig 
tree, or figs on a vine. I remark again, that 
amusements should never be indulged, when 
they conflict with the higher, and more impor* 
tant duties of life. They are not to be regarded 
as the great business of life, but as a subordin* 
ate means, by which, that business may be facil- 
itated, and not obstructed. 

But to the question horn far amusements may 
be indulged by the young, I reply, just so far as 
they may consist with, and be made conducive 
to, the great and proper object of life, and no 
farther. What that object is, I have endeavored 
to show in a previous lecture. They are not to 
be regarded as an end to be aimed at, but as a 
means of accomplishing some other and more 
important object. No individual has a right to 



LECTURES TO YOUNG MEN, 



live for them, nor to seek them for their own 
sake. He should be guided, in this matter, by 
the same general rule, as in other things. A 
man who should live to eat and to drink, for ex-* 
ample, would present a most degrading picture 
of humanity. His life would be one of sensual 
indulgence merely, and so far, he would be on a 
level with the brute. But he who eats and 
drinks that he may live, and be healthy, and ac- 
tively laborious and useful, makes this a means 
of accomplishing good. So of amusements. To 
live for them, and make them the end aimed at, 
or to resort to them for their own sake alone 7 
and seek them merely to be amused, is to live 
for an ignoble object. It is to live as thought- 
less as do the sportive flocks and herds, utterly 
regardless of life's great end, and the appro- 
priate means of attaining it. But to seek amuse- 
ments as the means of accomplishing some high- 
er good — of invigorating the body, and preserv- 
ing its health — of stimulating the intellect and 
quickening its exercises, as a preparation and a 
qualification for performing more promptly and 
extensively the great business of life— this is an 
entirely different case, Now they become the 
means? and not the end, and as such may be not 
only allowable, but perhaps highly desirable, 



AMUSEMENTS. 



149 



As far then as they may be directly conducive 
to bodily health, to intellectual vigor, and moral 
purity, so far let them be indulged. When ex- 
tended beyond this, even the most innocent 
among them become excessive, and injurious. 
The point beyond which they are beneficial, 
should not be passed, for it is not safe so to do. 
And why should that be sought and practiced 
which does no good ? 

I am aware that the question is more com- 
monly asked with regard to any specific kind, 
or degree of amusement, " What evil is in it V 
" What hurt does it do? 5 ' But I protest against 
putting the question in this form. It is unfair. 
It puts the burden of proof upon the wrong side. 
To all intents and purposes, it practically de- 
mands proof of a negative proposition, which is 
not fair. The proper question to be asked, and 
answered, is this, " What good does it do?" If 
it can be shown to be salutary and beneficial in 
its influence, then all is plain. If it cannot, 
then it is, at best, but dark, and uncertain. The 
same principle holds true both as to kind, and 
degree. I insist the more upon putting the 
question in this form, because it is the common 
method in regard to every thing else. If a man 
is about to engage in any new labor, or pursuit^ 
14 



150 LECTURES TO YOUNG MEN. 

or enterprise, the question ordinarily asked is', 
" What will be the profit, the good to be gained" 
thereby," not " what will be the loss, the dam- 
age?" This puts the burden of proof upon the 
right side of the question. Let it then be. asked 
in regard to amusements, " What good will they 
do, and how far will they be beneficial," and 
there will, I think, generally, be little difficulty in 
deciding in what kinds to engage, and to what 
extent they may be indulged. If they cannot 
be proved to be salutary, and beneficial, let them 
be abandoned. It is not necessary to wait until 
some one else shall prove them to be pernicious, 
and destructive. It is not always safe to pursue 
a course which cannot be shown to be absolutely 
wrong. If it cannot be proved to be right, it is 
better to forsake it. 

I remark again, that amusements resorted to 
merely to beguile away an hour, which hangs 
heavily, or, as the phrase is sometimes used, 
" to kill time," are improperly indulged. Such 
a case presents an individual out of his appro- 
priate sphere in life. He who is in the way of 
duty will ordinarily have so much to occupy his 
attention, that he will need no great efforts " to 
kill time." From these remarks, I think that 
the general principle with regard to amusements, 



AMUSEMENTS. 



151 



both as to kind, and degree, may be seen with 
sufficient clearness. I close therefore with a 
brief address to the young men now present. 

1. In the first place, I would have you regard 
as ill-timed, and improper, every kind, and de- 
gree, of amusement, in which you dare not en- 
gage openly, and by the light of day. Whatever 
in your estimation needs the mantle of darkness 
to conceal it, you feel to be improper — else why 
seek concealment ? And to do what at the time, 
you feel to be improper is to act in opposition 
to your better judgment, and the dictates of en- 
lightened reason, and conscience. Thus acting 
you do yourselves an immense injury ; for no 
one can act contrary to his better feelings, with- 
out a bad effect. It tends to blunt sensibility, 
and harden the heart, and sear the conscience. 
It lessens your own self-respect. For, as no in- 
dividual can respect another for doing what he 
disapproves, so neither can he respect himself, 
when pursuing such a course. I would, there- 
fore, advise you, always to shun every thing, 
w r hich seems to you to need concealment. Re- 
gard it as a work of darkness unworthy to be 
performed by you, and as injurious to your best 
temporal and eternal interests. " Avoid it, pass 



152 



LECTURES TO YOUNG MEN. 



not by it, turn from it, and pass a way, for it is 
your life. 

2. In deciding as to the kind, and degree, of 
amusements in which to engage, settle conclu- 
sively these questions. Will they be beneficial ? 
Will their influence be salutary? Will they, as 
a means, tend, to advance life's great end, and 
accomplish the true and proper object of human 
existence? If you can answer all these in the 
affirmative, then your way is perfectly clear. If 
not, then pause, and consider. 

I do not know but I may apply another test 
here, more close, and plain. Those amusements 
that are morally right, it is right for all classes 
of individuals to engage in. This principle, I 
think, no one will question, for we have but one 
great rule of right, for all. When therefore 
you decide that any specific amusement would 
be morally wrong for any class of individuals, 
you decide that it would not be right for you. 
For example. If it would not be morally right 
for deacons of churches, and ministers of the 
gospel, to engage in it, then it is not morally 
right for you. Here then you have a test at 
once plain, and simple, which you can easily 
apply. If there be any amusement which it 



AMUSEMENTS. 



153 



would shock your moral sense, to have ministers, 
and deacons, engage in, let it equally shock 
your moral sense, to engage in that yourselves ; 
for you have no more right to do a moral wrong, 
than they. I make these remarks with sole ref- 
erence to moral right, and not with reference to 
mere propriety at all. That would be another 
question altogether. Among things which are 
right, some may be proper for children, which 
would be improper for young men, and some 
may be proper for the young, which would ill 
become the aged. Some may be appropriate to 
one class of individuals, which would be inap- 
propriate to another class. By the careful ob- 
servance of some such principles as these, I 
think you may promptly and correctly decide as 
to the kind, and degree of amusements in which 
it is proper for you to engage. And following 
out in practice such decision, you may make 
even your pleasurable pastimes, and all your 
recreations, tend to advance your own best in- 
terests, and tend to the good of society, and the 
tionor of God. 



14* 



4 

LECTURE IX. 

THE IMPORTANCE OF PERSONAL PIETY IN THE 
FORMATION OF THE CHARACTER. 

Bcclesiastes 12 s 13. — Let us hear the conclusion of 
the whole matter : Fear God, and keep his com- 
mandments ; for this is the whole duty of man. 

The chapter containing the text commences, 
with a direct address to the young. It calls 
upon them in plain and simple, though earnest 
language, to remember their Creator, in that 
most interesting and delightful period of their 
existence. A weighty argument in favor of this 
is then drawn from the contemplation of the 
infirmities, pains and trials, incident to old age. 
And as the inspired writer gives us no intima- 
tion of a change in his address, it may be fair 
to presume, that to the end of the chapter, his 
thoughts and discourse are directed 4 mainly to 
the young, notwithstanding some of his remarks 
are in general terms, and equally applicable to 
those of all ages. 



PERSONAL PIETY. 



in the series of discourses to young men 
which I am now about to close, I have continu- 
ally intended, at least to imply, the importance 
and value of personal piety, in the formation of 
the character. In some instances I have gone 
even farther than this, and have spoken directly, 
though briefly, of its necessity. Yet I should 
deem myself inexcusable to close these lectures, 
without a more full, and direct discussion of 
this most important topic. 

" Let us hear the conclusion of the whole 
matter : Fear God and keep his command- 
ments ; for this is the whole duty of man." 
This is a brief summary statement of religion 
itself, embracing, within its range, the whole 
circle of moral and religious duties. All is 
embraced in the fear of God, and obedience to 
his commandments. This is urged upon those 
addressed. 

1. Personal piety is fundamentally essential, 
to the perfection of the human character. And 
by personal piety, you will understand me to 
mean, something more than " a form of godli- 
ness," without "the power thereof;" something 
more than the externals of religion, and more 
than " an occasional law whose authority is to 
be interposed, like the law of the land, to regu* 



156 



LECTURES TO YOUNG MEN. 



late other things." I mean by it, a vital, ani- 
mating, prevailing, controlling principle of the" 
heart and life. I mean by it too, a permanent 
principle, so rooted and grounded as to increase 
in strength, and influence, through life, in dis- 
tinction from momentary impulses, which may 
raise the subject of them far above himself to- 
day, and then leave him to sink equally far below 
his proper level to-morrow; a principle, which 
will make those who possess it, like the fixed 
stars, which continually shine with undiminished 
lustre, holding essentially the same position in 
the heavens, rather than like the moon, which 
is constantly varying its position, and its appear- 
ance. This I say is fundamentally essential to 
completeness of character, or to make it " per- 
fect, and entire, wanting nothing." And here 
I am willing to admit, that many individuals 
have formed a character in many respects valu- 
able and excellent, without piety ; a character 
in the main symmetrical and well balanced, and 
one which has commanded the respect of the 
wise and good. Of one such person standing 
before the Saviour, it is said, " Jesus loved him." 
Yet this does not imply that he was a true dis- 
ciple of Christ. The connection clearly shows 
that he was not. But whatever excellencies 



PERSONAL PIETY. 



157 



may be combined in a character, which is desti- 
tute of piety, the great essential is still wanting. 
To all of this description, the language of the 
Saviour to the young man alluded to, may appro- 
priately be addressed, " One thing thou lackest." 
And it is the great, the main thing. It is that 
which ought to lie at the basis, and which must 
be a constituent element in a complete and per- 
fect character. Those individuals in whose 
characters have been blended so many excellen- 
cies as to secure almost universal admiration 
and esteem, without piety, would, with the addi- 
tion of this great and fundamental principle, 
have formed characters far more complete, and 
almost infinitely more valuable. They would 
have presented specimens of humanity, of which 
an imperfect race might justly be proud. Their 
characters would have been an adornment of 
mankind, such as is, or has been, seldom seen. 
It is written, " The righteous is more excellent 
than his neighbor.' 5 Yet, that which makes him 
such is his piety. There is in religion a real 
excellency, which ennobles men ; inspires them 
with lofty principles, and generous emotions, 
and makes them truly valuable. It is an excel- 
lency, not in the estimation of men only, but in 
the sight of God, it is of great price, 



158 LECTURES TO YOUNG MEN. 

In making these remarks, I am fully aware 
that there are in the characters of those who are • 
professedly, and we may hope truly pious, often 
great and lamentable defects. These, however, 
are not to be set down as the fruit of their piety, 
but are to be accounted for from the deficiency 
of this, and to be regarded, as the effect of other 
things, which their measure of grace, has not 
enabled them to overcome. Without any piety 
at all, their characters would have been vastly 
more defective still. Such defects, therefore, 
do not furuish any argument against the pre- 
ceding remarks. 

I am willing to admit also, that some men 
have been useful in the world, and even emi- 
nently serviceable to their race, without piety. 
They have manifested a generous, a noble, a 
philanthropic, and a benevolent spirit, and have 
promptly, and efficiently, frowned upon every 
vice, and immorality, and whatever appeared at 
war with the best interests of society. They 
may in these things have far outstripped many 
who profess much more than they. Still admit- 
ting all this, it is safe to say, that with piety, 
these same individuals would have been far more 
extensively useful to their fellow men. With 
this one thing to supply their lack, they might 



PERSONAL PIETY. 



have performed wonders on the earth. The 
principle of piety is the greatest of all stimulants 
to usefulness. It inspires a man with lofty sen- 
timents, and noble feelings, and prompts him to 
love all men, and do good to all, as he has op- 
portunity. It was not only the crowning excel- 
lency in the character of such men as David, 
and Isaiah, and Paul, but it was also the main- 
spring of their active usefulness on the earth. 
Without this, they would have been, at best, but 
common men, revolving in a common sphere. 
And so of a multitude of others whose names 
stand high on the records of usefulness. Bui 
for their piety, they would have revolved in a 
much narrower circle than they did, and have 
died unwept, and unknown, and have been cov- 
ered with oblivion. Who has not admired the 
patience of Job, the firmness of Daniel, and the 
tenderness of John, the beloved disciple, with a 
high esteem of their general character ? And 
yet, it was the piety of these men that made 
them what they were, and perpetuated their 
names, and that makes their memory blessed. 
But for this, we should search the records of the 
past in vain, to find at this day, any trace of 
them. Who in Christian lands has not heard 
of a Bunyan, who with such masterly skill has 



160 LECTURES TO YOUNG MEN. 

traced the " Pilgrim's Progress," and depicted 
the snares and dangers of the way ; and of a - 
Baxter, who for successive generations has called 
the impenitent, and pointed the saint to his final 
rest ; and who has not heard of the usefulness 
of these men ? And yet, had it not been for 
their piety, what would they have been more 
than others ? What would they have done more 
for the benefit of the world than other men ? 
Yea, but for their piety, who would know at this 
day, that such men ever lived ? The same, or 
similar remarks, might be made respecting a 
great many others, whose names stand forth with 
prominence as benefactors of their race. 

There was Martin Luther, the great apostle 
of modern times, the prime actor in the Refor- 
mation, whose voice aroused nations, shook em- 
pires, startled kings and emperors on their 
thrones, and made the whole hierarchy quake, 
and tremble, from centre to circumference, and 
whose influence is now felt for good, through 
the whole civilized world ; yet even he had been 
at best but an obscure monk, whose name, and 
memory, had been bedded together in the dust, 
had it not been for his piety. Without this, as 
the animating principle, David had never pen- 
ned those sweet psalms which have instructed, 



PERSONAL PIETY. 161 

and comforted the saints in all subsequent ages, 
and Isaiah would not have mounted up with that 
sublimity, which abounds in his writings. But 
for this, Paul had never written those Christian 
epistles, which so ably vindicate the ways of God 
to man, and teach the way of life and salvation 
to sinners ; and Peter had not been what he 
was, in the service of his Master. There is no 
ingredient, entering into the composition of the 
human character, to make a man useful, to be 
in the least compared to piety. This lies at the 
foundation, without which, whatever else remains, 
the character is radically defective. It was the 
piety of a Howard, that sent him on his philan- 
thropic errand through the nations of the earthy 
that opened to him the grating doors of many a 
prison, and led him to enter those abodes of 
wretchedness, despair, and death. It was the 
same active principle, that moved a Mills, and 
others of kindred spirit, to plan the Missionary 
enterprise, and embark in that, then, compara- 
tively new undertaking. And so of others who 
have been eminent blessings to mankind. Had 
it not been for their piety, they would have 
revolved in a much narrower circle, and their 
sphere of usefulness would have been much 
lessened. This is the greatest of all qualiflca- 
15 



162 LECTURES TO YOUNG MEN, 

lions for doing good. And then, again, ,no man 
can rise to his true, and proper dignity, as a" 
rational, accountable and immortal being, with- 
out piety. Man was made to be religious. 
There is hardly a more manifest truth, either in 
nature, or revelation, than this. Why else was 
he endowed with a moral nature ? For what 
object furnished with the faculty of conscience? 
Why provided with a moral law, for the rule of 
his life 1 And when that law is violated, and 
heaven forfeited, why is he furnished with the 
gospel of Jesus Christ, proclaiming pardon, of- 
fering free salvation and bringing " life and 
immortality to light V None of these things 
are bestowed upon the lower orders of creation. 
And why are they upon man, but that he may 
be religious ? And if he was made to be reli- 
gious, he fails of attaining the great end of his 
existence without piety. He does not come up 
to what he should be. It is the moral nature of 
man which more than any thing else distinguishes 
him from the brute. And the crowning excel- 
lence of his moral nature is, its purity, its like- 
ness to him who is perfect in holiness. To 
whatever degree of elevation he may be raised 
in other respects, he dees not, and cannot, reach 
his true dignity, as a moral being, without piety. 



PERSONAL PIETY, 



163 



And here, I cannot well deny myself the pleas- 
ure, of quoting some remarks, recently made by 
an eminent statesman, # now in 1 active life. Says 
he " political eminence, and professional fame, 
fade and die with all things earthly. Nothing 
of character is really permanent, but virtue, and 
personal worth. They remain. Whatever of 
excellence is wrought into the soul itself, be- 
longs to both worlds. Real goodness does not 
attach itself merely to this life, it points to 
another world. Political or professional fame 
cannot last forever, but a conscience, void of 
offence, before God and man, is an inheritance 
for eternity. Religion, therefore, is a necessary, 
an indispensable element in any great human 
character. There is no living without it. Re- 
ligion is the tie that connects man with his 
Creator, and holds him to his throne. If that 
tie be all sundered, all broken, he floats away, 
a worthless atom in the universe, its proper at- 
traction all gone, its destiny thwarted, and the 
whole future nothing but darkness, desolation 
and death. A man with no sense of religious 
duty is he whom the Scriptures describe in 
so terse, but terrific a manner, as living without 



* Hon. Daniel Webster, 



164 



LECTURES TO YOUNG MEN. 



God in the world. Such a man is out* of his^ 
proper being, out of the circle of all his duties, 
out of the circle of all his happiness, and away, 
far, far away, from the purposes of his creation." 
These remarks, from so eminent a man, well 
accord with the sentiments of the wise and the 
good in all ages. They accord with the instruc- 
tions of the Bible. Religion, pertaining to the 
welfare of the soul both here and hereafter, is 
essential to its proper dignity and elevation, 
during the whole of its eternal existence. With- 
out it, man does not bear the likeness of his 
Maker, in the highest and most important sense, 
and he cannot rise to the enjoyment and felicity 
of heaven hereafter. He does not in the highest 
sense become a son of God, nor can he ever 
attain to companionship with angels, and " the 
spirits of just men made perfect." Destitute of 
religion, his highest flights are, and necessarily 
must be comparatively low, his most elevated 
station, instead of being a mansion in the skies, 
must be one of earthly kind. Instead of being 
a king and sitting down with Christ on the 
throne of his glory, his highest office must be 
some distinction of this earth. It is religion 
that raises man from the low and the sensual, to 
the high and the spiritual, from earth to heaven. 



PERSONAL PIETY. 



165 



It is this that prepares him for the society of the 
pure and the blessed around the throne of God. 
I would that it might be written as with a pen 
of iron upon every heart, that piety is funda- 
mentally essential to completeness of human 
character. " The fear of the Lord is the begin- 
ning of wisdom/' and " to depart from evil is 
understanding." To fear God, and keep his 
commandments, is the whole duty of man. It 
most truly exalts him on the earth, and leads to 
the most glorious results hereafter. To do this 
is to be good, and great. 

2. This element, so fundamentally important 
to the perfection of human character, should be 
early imbibed and cherished. The principles of 
piety should, in the morning of life, be implanted 
in the soul, and inwrought with all the other 
elements, which united and combined form the 
character. These should be the starting point, 
and on them as the basis, other things should 
rest. I know of no time, after an individual 
has capacity to comprehend the distinction be- 
tween right and wrong, when he is too young to 
begin to i( fear God, and keep his command- 
ments." And like every thing else, the earlier 
in life this is commenced, the more easily will 
it be performed in subsequent years, and the 
15* 



166 LECTURES TO YOUNG MEN. 



more controlling will be the influence which it 
will exert upon the character and conduct. It 
is well known that the principles established in 
early life are ordinarily the most deeply rooted, 
and longest retain their hold upon the soul. 
These are the elements which become most truly 
incorporated with the very existence, and seem 
most really to be a part of nature itself. The 
time most fit and proper for the commencement 
of piety is, when the formation of the character 
itself commences. The morning of life is the 
season peculiarly adapted to the cultivation of 
the fear of the Lord, and the keeping of his 
commandments. This might easily be made to 
appear, on the principles of sound philosophy, 
as well as from Scripture. And then the farther 
life has advanced without religion, the more 
pressing and urgent, on some accounts, is the 
demand for immediate attention to it ; because 
that every step, taken without it, is attended 
with danger, and each repeated step increases 
that danger. Habits and practices of ungodli- 
ness once established, are not easily broken up, 
and abandoned. The character, once formed 
without religion, is not easily changed for the 
better. It is asked in the Scriptures, " Can the 
Ethiopian change his skin ? or the leopard his 



PERSONAL PIETY. 



16? 



spots f And it is added, " then may ye also, 
who are accustomed to do evil, learn to do well." 
It is much more than implied in this, that when 
once the character and habits are established, if 
wrong, it is exceedingly difficult to change, and 
improve them. The longer an individual con- 
tinues in life without the fear of God, the farther 
does he become estranged from his Maker. He 
is like the traveler pursuing a wrong direction. 
The farther he proceeds, the greater distance is 
he from the desired place ; and of course, the 
greater the labor of returning. 

And then, another thought here. Those men 
who have stood forth as the brightest ornaments 
of their race, and benefactors of man, and who 
have been most eminently and estensively useful 
in the world, have, to a very great extent, been 
distinguished for early piety. They are those, 
who have consecrated the dew of their youth to 
God, and have had piety as the basis of their 
character. This was emphatically the case with 
Samuel, that eminent prophet of the Lord. He 
was evidently a subject of special grace while in 
his childhood. In his youth, God endued him 
with the spirit of inspiration, and ordained him 
a prophet. And it is said of him, " Samuel 
grew, and the Lord was with him, and did let 



168 LECTURES TO YOUNG MEN. 



none of his words fall to the ground." , Moses 
too, the illustrious leader and lawgiver of Israel 
the man to whom the whole world is indebted 
for the only correct and authentic history of 
creation, and of our race for many centuries, to 
whom God on Sinai spake, and gave his law, 
and through whom He made many and special 
communications to man, was early distinguished 
for the fear of the Lord. He was yet young, 
when he chose rather to suffer " affliction with 
the people of God, than to enjoy the pleasures 
of sin for a season." There too was David, the 
man after God's own heart, who was most emi- 
nent as a servant of God, and king of Israel, 
and yet while he was described as a youth, and 
as a stripling, he was richly imbued with the 
fear, and the love of God. Daniel also, of 
whose character and services nothing need be 
said, was eminent for piety while young. Similar 
remarks might be made respecting many of the 
mighty dead, whose characters have adorned 
humanity, and who by their deeds have " wrought 
righteousness," " subdued kingdoms," " stopped 
the mouths of lions," and have accomplished a 
vast amount of good on the earth. But I need 
not make particular mention of these. I will 
simply add, that piety being the most essential 



PERSONAL PIETY, 



thing in order to a life of usefulness, the earlier 
it is commenced, the greater the qualification,, 
and the longer the time for doing good. 

Another argument in favor of early piety, may 
be drawn from the swiftness of time. Its rapid 
flight urges us onward from one period of our 
existence to another, till ere we are aware, it 
bears us beyond the scenes, and enjoyments^ 
and employments of this earth. The season 
of childhood glides away almost imperceptibly. 
Before an individual is aware, he stands forth in 
the ardor and buoyancy of youth ; anon he is in 
the pride and vigor of manhood ; gray hairs are 
here and there upon him before he perceives it ; 
if life be spared, old age is at the door, while 
yet he feels that life is but just begun ; soon 
death closes the scene. Hence what an individ- 
ual does in this life, he must do quickly. If he 
will secure the " pearl of great price" — the 
good part that shall never be taken from him — 
he cannot do it too early in life. Old age has 
its peculiar infirmities to suffer ; middle age has 
life's cares and burdens to bear, while youth is 
the season of comparative freedom from the cares 
and perplexities of this world. The evil days do 
not then come, in which they have no pleasure. 



170 LECTURES TO YOUNG MEN. 



And then with the rapidity of time, orfe after 
another even in youth, passes off the stage of 
action to be here no more. Few are they who 
live to be old. The vast majority of our race 
die comparatively young. How then does this 
consideration press upon youth the importance 
of early piety. 

Besides all this, God demands of the young 
that they fear him, and keep his commandments. 
He has a claim upon them for this, and he asserts 
that claim. " Son, give me thy heart.'' " Re- 
member now thy Creator, in the days of thy 
youth." And he will not hold him guiltless 
who disregards this righteous claim. 

I will add, at this time, but one more reason, why 
young men should " fear God and keep his com- 
mandments," and that is one given by the writer 
of the text, in the verse following it. It reads 
thus. " For God shall bring every work into 
judgment, with every secret thing, whether it be 
good, or whether it be evil." There is a day of 
judgment approaching when we must all appear 
before God. At that solemn tribunal, every one 
of us shall give account for himself. We must 
account for our privileges, and our improvement, 
or abuse of them : for our conduct and charac- 



PERSONAL PIETY. 



171 



ter. And without piety, how shall any of us 
stand the test of that awfully solemn day? And 
if religion will be needed then, let it be imbibed, 
and cultivated here. Yea let it commence now 
— this day— for we know not how soon we shall 
stand at the judgment-seat of Christ, to receive 
according to the deeds done here in the body. 

Young men, I have now, though hastily, and 
very imperfectly, gone through the list of sub- 
jects upon which at the commencement I pro- 
posed to address you. Many other similar topics 
crowd upon the mind, and might also with equal 
propriety be discussed, but I waive them for the 
present. 

In this series of lectures, it has been my sin- 
cere aim and effort to contribute, if possible, 
something for your present and eternal well- 
being. It has been my most ardent desire to 
aid you in the formation of such a character, as 
belongs to the highest style of man, and as will 
be for the glory of God, and your best immortal 
interests. Whether I have succeeded, or failed 
in this, God knoweth, and with him I leave the 
result. Whatever the effect has been, or shall 
be, it will be fully manifest, when " God shall 



172 



LECTURES TO YOUNGr MEN, 



bring every work into judgment/' and ypu and 
I shall be called to render up our final account. " 
Let me then urge you to live with reference to 
the judgment. Live to God. Live for heaven. 
Then wherever your lot shall be cast on the 
wide earth, and whatever may be the number of 
your days here, you will pass pleasantly through 
life, finish your course with joy, and receivi 
crown of glory at the hand of your judge, 
patient continuance in well-doing, seek for glc 
and honor, and immortality, 5 ' and in the ej 
jou shall receive eternal life, 



r 



i 



